Dhruva Maharaja Leaves Home for the Forest
4.8.1
maitreya uvaca
sanakadya naradas ca
rbhur hamso ’runir yatih
naite grhan brahma-suta
hy avasann urdhva-retasah
SYNONYMS
maitreyah uvaca—Maitreya said; sanaka-adyah—those headed by Sanaka; naradah—Narada; ca—and; rbhuh—Rbhu; hamsah—Hamsa; arunih—Aruni; yatih—Yati; na—not; ete—all these; grhan—at home; brahma-sutah—sons of Brahma; hi—certainly; avasan—did live; urdhva-retasah—unadulterated celibates.
TRANSLATION
The great sage Maitreya said: The four great Kumara sages headed by Sanaka, as well as Narada, Rbhu, Hamsa, Aruni and Yati, all sons of Brahma did not live at home, but became urdhva-reta, or naisthika-brahmacaris, unadulterated celibates.
PURPORT
The system of brahmacarya has been current since the birth of Brahma.
A section of the population, especially male, did not marry at all.
Instead of allowing their semen to be driven downwards, they used to lift the semen up to the brain.
They are called urdhva-retasah, those who lift up.
Semen is so important that if, by the yogic process, one can lift the semen up to the brain, he can perform wonderful work—one’s memory is enabled to act very swiftly, and the duration of life is increased.
Yogis can thus perform all kinds of austerity with steadiness and be elevated to the highest perfectional stage, even to the spiritual world.
Vivid examples of brahmacaris who accepted this principle of life are the four sages Sanaka, Sanandana, Sanatana and Sanat-kumara, as well as Narada and others.
Another significant phrase here is naite grhan hy avasan, they did not live at home Grha means hom as well as wife In fact, hom means wife; hom does not mean a room or a house.
One who lives with a wife lives at home, otherwise a sannyasi or brahmacari, even though he may live in a room or in a house, does not live at home.
That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen.
Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen.
These principles were followed from the beginning of creation, and such brahmacaris never created progeny.
This narration has dealt with the descendants of Lord Brahma from Manu’s daughter Prasuti prasuti’s daughter was Daksayani, or Sati, in relation to whom the story of the Daksa yajna was narrated.
Maitreya is now explaining about the progeny of the sons of Brahma.
Out of the many sons of Brahma, the brahmacari sons headed by Sanaka and Narada did not marry at all, and therefore there is no question of narrating the history of their descendants.
4.8.2
mrsadharmasya bharyasid
dambham mayam ca satru-han
asuta mithunam tat tu
nirrtir jagrhe ’prajah
SYNONYMS
mrsa—Mrsa; adharmasya—of Irreligion; bharya—wife; asit—was; dambham—Bluffing; mayam—Cheating; ca—and; satru-han—O slayer of enemies; asuta—produced; mithunam—combination; tat—that; tu—but; nirrtih—Nirrti; jagrhe—took; aprajah—being childless.
TRANSLATION
Another son of Lord Brahma was Irreligion, whose wife’s name was Falsity.
From their combination were born two demons named Dambha, or Bluffing, and Maya, or Cheating.
These two demons were taken by a demon named Nirrti, who had no children.
PURPORT
It is understood herein that Adharma, Irreligion, was also a son of Brahma, and he married his sister Mrsa.
This is the beginning of sex life between brother and sister.
This unnatural combination of sex life can be possible in human society only where there is Adharma, or Irreligion.
It is understood that in the beginning of creation Brahma created not only saintly sons like Sanaka, Sanatana and Narada but also demonic offspring like Nirrti, Adharma, Dambha and Falsity.
Everything was created by Brahma in the beginning.
Regarding Narada, it is understood that because his previous life was very pious and his association very good, he was born as Narada.
Others were also born in their own capacities, according to their backgrounds.
The law of karma continues birth after birth, and when there is a new creation, the same karma comes back with the living entities.
They are born in different capacities according to karma even though their father is originally Brahma, who is the exalted qualitative incarnation of the Supreme Personality of Godhead.
4.8.3
tayoh samabhaval lobho
nikrtis ca maha-mate
tabhyam krodhas ca himsa ca
yad duruktih svasa kalih
SYNONYMS
tayoh—those two; samabhavat—were born; lobhah—Greed; nikrtih—Cunning; ca—and; maha-mate—O great soul; tabhyam—from both of them; krodhah—Anger; ca—and; himsa—Envy; ca—and; yat—from both of whom; duruktih—Harsh Speech; svasa—sister; kalih—Kali.
TRANSLATION
Maitreya told Vidura: O great soul, from Dambha and Maya were born Greed and Nikrti, or Cunning.
From their combination came children named Krodha (Anger) and Himsa (Envy), and from their combination were born Kali and his sister Durukti (Harsh Speech).
4.8.4
duruktau kalir adhatta
bhayam mrtyum ca sattama
tayos ca mithunam jajne
yatana nirayas tatha
SYNONYMS
duruktau—in Durukti; kalih—Kali; adhatta—produced; bhayam—Fearfulness; mrtyum—Death; ca—and; sat-tama—O greatest of all good men; tayoh—of those two; ca—and; mithunam—by combination; jajne—were produced; yatana—Excessive Pain; nirayah—Hell; tatha—as well.
TRANSLATION
O greatest of all good men, by the combination of Kali and Harsh Speech were born children named Mrtyu (Death) and Bhiti (Fear).
From the combination of Mrtyu and Bhiti came children named Yatana (Excessive Pain) and Niraya (Hell).
4.8.5
sangrahena mayakhyatah
pratisargas tavanagha
trih srutvaitat puman punyam
vidhunoty atmano malam
SYNONYMS
sangrahena—in summary; maya—by me; akhyatah—is explained; pratisargah—cause of devastation; tava—your; anagha—O pure one; trih—three times; srutva—having heard; etat—this description; puman—one who; punyam—piety; vidhunoti—washes off; atmanah—of the soul; malam—contamination.
TRANSLATION
My dear Vidura, I have summarily explained the causes of devastation.
One who hears this description three times attains piety and washes the sinful contamination from his soul.
PURPORT
The creation takes place on the basis of goodness, but devastation takes place because of irreligion.
That is the way of material creation and devastation.
Here it is stated that the cause of devastation is Adharma, or Irreligion.
The descendants of Irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain and Hell.
All these descendants are described as signs of devastation.
If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety.
Piety refers to the process of cleansing the heart.
As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins.
Here also the same process is recommended.
Malam means: contamination We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety.
The possibility of our attaining Krsna consciousness will be easier, and we shall not be subjected to repeated devastation.
The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering.
4.8.6
athatah kirtaye vamsam
punya-kirteh kurudvaha
svayambhuvasyapi manor
harer amsamsa-janmanah
SYNONYMS
atha—now; atah—hereafter; kirtaye—I shall describe; vamsam—dynasty; punya-kirteh—celebrated for virtuous activities; kuru-udvaha—O best of the Kurus; svayambhuvasya—of Svayambhuva; api—even; manoh—of the Manu; hareh—of the Personality of Godhead; amsa—plenary expansion; amsa—part of; janmanah—born of.
TRANSLATION
Maitreya continued: O best of the Kuru dynasty, I shall now describe before you the descendants of Svayambhuva Manu, who was born of a part of a plenary expansion of the Supreme Personality of Godhead.
PURPORT
Lord Brahma is a powerful expansion of the Supreme Personality of Godhead.
Although Brahma is jiva-tattva, he is empowered by the Lord, and therefore he is considered a plenary expansion of the Supreme Godhead.
Sometimes it happens that when there is no suitable living being to be empowered to act as Brahma, the Supreme Lord Himself appears as Brahma.
Brahma is the plenary expansion of the Supreme Personality of Godhead, and Svayambhuva Manu was the direct son of Brahma.
The great sage Maitreya is now going to explain about the descendants of this Manu, all of whom are widely celebrated for their pious activities.
Before speaking of these pious descendants, Maitreya has already described the descendants of impious activities, representing anger, envy, unpalatable speech, quarrel, fear and death.
Purposely, therefore, he is next relating the history of the life of Dhruva Maharaja, the most pious king within this universe.
4.8.7
priyavratottanapadau
satarupa-pateh sutau
vasudevasya kalaya
raksayam jagatah sthitau
SYNONYMS
priyavrata—Priyavrata; uttanapadau—Uttanapada; satarupa-pateh—of Queen Satarupa and her husband, Manu; sutau—the two sons; vasudevasya—of the Supreme Personality of Godhead; kalaya—by plenary expansion; raksayam—for the protection; jagatah—of the world; sthitau—for the maintenance.
TRANSLATION
Svayambhuva Manu had two sons by his wife, Satarupa, and the names of the sons were Uttanapada and Priyavrata.
Because both of them were descendants of a plenary expansion of Vasudeva, the Supreme Personality of Godhead, they were very competent to rule the universe to maintain and protect the citizens.
PURPORT
It is said that these two kings, Uttanapada and Priyavrata, were specifically empowered by the Supreme Personality of Godhead, unlike the great King Rsabha, who was the Supreme Personality of Godhead Himself.
4.8.8
jaye uttanapadasya
sunitih surucis tayoh
surucih preyasi patyur
netara yat-suto dhruvah
SYNONYMS
jaye—of the two wives; uttanapadasya—of King Uttanapada; sunitih—Suniti; surucih—Suruci; tayoh—of both of them; surucih—Suruci; preyasi—very dear; patyuh—of the husband; na itara—not the other; yat—whose; sutah—son; dhruvah—Dhruva.
TRANSLATION
King Uttanapada had two queens, named Suniti and Suruci.
Suruci was much more dear to the King; Suniti, who had a son named Dhruva, was not his favorite.
PURPORT
The great sage Maitreya wanted to describe the pious activities of the kings.
Priyavrata was the first son of Svayambhuva Manu, and Uttanapada was the second, but the great sage Maitreya immediately began to speak of Dhruva Maharaja, the son of Uttanapada, because Maitreya was very eager to describe pious activities.
The incidents in the life of Dhruva Maharaja are very attractive for devotees.
From his pious actions, one can learn how one can detach himself from material possessions and how one can enhance one’s devotional service by severe austerities and penances.
By hearing the activities of pious Dhruva, one can enhance one’s faith in God and can directly connect with the Supreme Personality of Godhead, and thus one can very soon be elevated to the transcendental platform of devotional service.
The example of Dhruva Maharaja’s austerities can immediately generate a feeling of devotional service in the hearts of the hearers.
4.8.9
ekada suruceh putram
ankam aropya lalayan
uttamam naruruksantam
dhruvam rajabhyanandata
SYNONYMS
ekada—once upon a time; suruceh—of Queen Suruci; putram—the son; ankam—on the lap; aropya—placing; lalayan—while patting; uttamam—Uttama; na—did not; aruruksantam—trying to get on; dhruvam—Dhruva; raja—the King; abhyanandata—welcome.
TRANSLATION
Once upon a time, King Uttanapada was patting the son of Suruci, Uttama, placing him on his lap.
Dhruva Maharaja was also trying to get on the King’s lap, but the King did not very much welcome him.
4.8.10
tatha cikirsamanam tam
sapatnyas tanayam dhruvam
surucih srnvato rajnah
sersyam ahatigarvita
SYNONYMS
tatha—thus; cikirsamanam—the child Dhruva, who was trying to get up; tam—unto him; sa-patnyah—of her co-wife (Suniti); tanayam—son; dhruvam—Dhruva; surucih—Queen Suruci; srnvatah—while hearing; rajnah—of the King; sa-irsyam—with envy; aha—said; atigarvita—being too proud.
TRANSLATION
While the child, Dhruva Maharaja, was trying to get on the lap of his father, Suruci, his stepmother, became very envious of the child, and with great pride she began to speak so as to be heard by the King himself.
PURPORT
The King, of course, was equally affectionate toward both his sons, Uttama and Dhruva, so he had a natural inclination to take Dhruva, as well as Uttama, on his lap.
But because of his favoritism towards his queen Suruci, he could not welcome Dhruva Maharaja, despite his feelings.
King Uttanapada’s feeling was understood by Suruci, and therefore with great pride she began to speak about the King’s affection for her.
This is the nature of woman.
If a woman understands that her husband regards her as a favorite and is especially affectionate to her, she takes undue advantage.
These symptoms are visible even in such an elevated society as the family of Svayambhuva Manu.
Therefore it is concluded that the feminine nature of woman is present everywhere.
4.8.11
na vatsa nrpater dhisnyam
bhavan arodhum arhati
na grhito maya yat tvam
kuksav api nrpatmajah
SYNONYMS
na—not; vatsa—my dear child; nrpateh—of the King; dhisnyam—seat; bhavan—yourself; arodhum—to get on; arhati—deserve; na—not; grhitah—taken; maya—by me; yat—because; tvam—you; kuksau—in the womb; api—although; nrpa-atmajah—son of the King.
TRANSLATION
Queen Suruci told Dhruva Maharaja: My dear child, you do not deserve to sit on the throne or on the lap of the King.
Surely you are also the son of the King, but because you did not take your birth from my womb, you are not qualified to sit on your father’s lap.
PURPORT
Queen Suruci very proudly informed Dhruva Maharaja that to be the King’s son was not the qualification for sitting on the lap or throne of the King.
Rather, this privilege was dependent on one’s having taken birth from her womb.
In other words, she indirectly informed Dhruva Maharaja that although he happened to be born of the King, he was considered an illegitimate son because of his birth from the womb of the other queen.
4.8.12
balo ’si bata natmanam
anya-stri-garbha-sambhrtam
nunam veda bhavan yasya
durlabhe ’rthe manorathah
SYNONYMS
balah—child; asi—you are; bata—however; na—not; atmanam—my own; anya—other; stri—woman; garbha—womb; sambhrtam—born by; nunam—however; veda—just try to know; bhavan—yourself; yasya—of which; durlabhe—unapproachable; arthe—matter; manah-rathah—desirous.
TRANSLATION
My dear child, you are unaware that you were born not of my womb but of another woman.
Therefore you should know that your attempt is doomed to failure.
You are trying to fulfill a desire which is impossible to fulfill.
PURPORT
The small child, Dhruva Maharaja, was naturally affectionate toward his father, and he did not know that there was a distinction between his two mothers.
This distinction was pointed out by Queen Suruci, who informed him that since he was a child he did not understand the distinction between the two queens.
This is another statement of Queen Suruci’s pride.
4.8.13
tapasaradhya purusam
tasyaivanugrahena me
garbhe tvam sadhayatmanam
yadicchasi nrpasanam
SYNONYMS
tapasa—by austerities; aradhya—having satisfied; purusam—the Supreme Personality of Godhead; tasya—by His; eva—only; anugrahena—by the mercy of; me—my; garbhe—in the womb; tvam—you; sadhaya—place; atmanam—yourself; yadi—if; icchasi—you desire; nrpa-asanam—on the throne of the King.
TRANSLATION
If you at all desire to rise to the throne of the King, then you have to undergo severe austerities.
First of all you must satisfy the Supreme Personality of Godhead, Narayana, and then, when you are favored by Him because of such worship, you shall have to take your next birth from my womb.
PURPORT
Suruci was so envious of Dhruva Maharaja that she indirectly asked him to change his body.
According to her, first of all he had to die, then take his next body in her womb, and only then would it be possible for Dhruva Maharaja to ascend the throne of his father.
4.8.14
maitreya uvaca
matuh sapatnyah sa durukti-viddhah
svasan rusa danda-hato yathahih
hitva misantam pitaram sanna-vacam
jagama matuh prarudan sakasam
SYNONYMS
maitreyah uvaca—the great sage Maitreya said; matuh—of his mother; sa-patnyah—of the co-wife; sah—he; durukti—harsh words; viddhah—being pierced by; svasan—breathing very heavily; rusa—out of anger; danda-hatah—struck by a stick; yatha—as much as; ahih—a snake; hitva—giving up; misantam—simply looking over; pitaram—his father; sanna-vacam—silently; jagama—went; matuh—to his mother; prarudan—weeping; sakasam—near.
TRANSLATION
The sage Maitreya continued: My dear Vidura, as a snake, when struck by a stick, breathes very heavily, Dhruva Maharaja, having been struck by the strong words of his stepmother, began to breathe very heavily because of great anger.
When he saw that his father was silent and did not protest, he immediately left the palace and went to his mother.
4.8.15
tam nihsvasantam sphuritadharostham
sunitir utsanga uduhya balam
nisamya tat-paura-mukhan nitantam
sa vivyathe yad gaditam sapatnya
SYNONYMS
tam—him; nihsvasantam—heavily breathing; sphurita—trembling; adhara-ostham—upper and lower lips; sunitih—Queen Suniti; utsange—on her lap; uduhya—lifting; balam—her son; nisamya—after hearing; tat-paura-mukhat—from the mouths of other inhabitants; nitantam—all descriptions; sa—she; vivyathe—became aggrieved; yat—that which; gaditam—spoken; sa-patnya—by her co-wife.
TRANSLATION
When Dhruva Maharaja reached his mother, his lips were trembling in anger, and he was crying very grievously.
Queen Suniti immediately lifted her son onto her lap, while the palace residents who had heard all the harsh words of Suruci related everything in detail.
Thus Suniti also became greatly aggrieved.
4.8.16
sotsrjya dhairyam vilalapa soka-
davagnina dava-lateva bala
vakyam sapatnyah smarati saroja-
sriya drsa baspa-kalam uvaha
SYNONYMS
sa—she; utsrjya—giving up; dhairyam—patience; vilalapa—lamented; soka-dava-agnina—by the fire of grief; dava-lata iva—like burnt leaves; bala—the woman; vakyam—words; sa-patnyah—spoken by her co-wife; smarati—remember; saroja-sriya—a face as beautiful as a lotus; drsa—by looking; baspa-kalam—weeping; uvaha—said.
TRANSLATION
This incident was unbearable to Suniti’s patience.
She began to burn as if in a forest fire, and in her grief she became just like a burnt leaf and so lamented.
As she remembered the words of her co-wife, her bright, lotuslike face filled with tears, and thus she spoke.
PURPORT
When a man is aggrieved, he feels exactly like a burnt leaf in a forest fire.
Suniti’s position was like that.
Although her face was as beautiful as a lotus flower, it dried up because of the burning fire caused by the harsh words of her co-wife.
4.8.17
dirgham svasanti vrjinasya param
apasyati balakam aha bala
mamangalam tata paresu mamstha
bhunkte jano yat para-duhkhadas tat
SYNONYMS
dirgham—heavy; svasanti—breathing; vrjinasya—of the danger; param—limitation; apasyati—without finding; balakam—to her son; aha—said; bala—the lady; ma—let there not be; amangalam—ill fortune; tata—my dear son; paresu—unto others; mamsthah—desire; bhunkte—suffered; janah—person; yat—that which; para-duhkhadah—who is apt to inflict pains upon others; tat—that.
TRANSLATION
She also was breathing very heavily, and she did not know the factual remedy for the painful situation.
Not finding any remedy, she said to her son: My dear son, don’t wish for anything inauspicious for others.
Anyone who inflicts pains upon others suffers himself from that pain.
4.8.18
satyam surucyabhihitam bhavan me
yad durbhagaya udare grhitah
stanyena vrddhas ca vilajjate yam
bharyeti va vodhum idaspatir mam
SYNONYMS
satyam—truth; surucya—by Queen Suruci; abhihitam—narrated; bhavan—unto you; me—of me; yat—because; durbhagayah—of the unfortunate; udare—in the womb; grhitah—taken birth; stanyena—fed by the breast milk; vrddhah ca—grown up; vilajjate—becomes ashamed; yam—unto one; bharya—wife; iti—thus; va—or; vodhum—to accept; idah-patih—the King; mam—me.
TRANSLATION
Suniti said: My dear boy, whatever has been spoken by Suruci is so, because the King, your father, does not consider me his wife or even his maidservant.
He feels ashamed to accept me.
Therefore it is a fact that you have taken birth from the womb of an unfortunate woman, and by being fed from her breast you have grown up.
4.8.19
atistha tat tata vimatsaras tvam
uktam samatrapi yad avyalikam
aradhayadhoksaja-pada-padmam
yadicchase ’dhyasanam uttamo yatha
SYNONYMS
atistha—just execute; tat—that; tata—my dear son; vimatsarah—without being envious; tvam—unto you; uktam—said; samatra api—by your stepmother; yat—whatever; avyalikam—they are all factual; aradhaya—just begin worshiping; adhoksaja—the Transcendence; pada-padmam—lotus feet; yadi—if; icchase—desire; adhyasanam—to be seated along with; uttamah—your stepbrother; yatha—as much as.
TRANSLATION
My dear boy, whatever has been spoken by Suruci, your stepmother, although very harsh to hear, is factual.
Therefore, if you desire at all to sit on the same throne as your stepbrother, Uttama, then give up your envious attitude and immediately try to execute the instructions of your stepmother.
Without further delay, you must engage yourself in worshiping the lotus feet of the Supreme Personality of Godhead.
PURPORT
The harsh words used by Suruci to her stepson were true because unless one is favored by the Supreme Personality of Godhead one cannot achieve any success in life.
Man proposes, God disposes.
Suniti, the mother of Dhruva Maharaja, agreed with her co-wife’s advice that Dhruva engage himself in the worship of the Supreme Personality of Godhead.
Indirectly, the words of Suruci were a benediction for Dhruva Maharaja, for because of the influence of his stepmother’s words, he became a great devotee.
4.8.20
yasyanghri-padmam paricarya visva-
vibhavanayatta-gunabhipatteh
ajo ’dhyatisthat khalu paramesthyam
padam jitatma-svasanabhivandyam
SYNONYMS
yasya—whose; anghri—leg; padmam—lotus feet; paricarya—worshiping; visva—universe; vibhavanaya—for creating; atta—received; guna-abhipatteh—for acquiring the required qualifications; ajah—the unborn (Lord Brahma); adhyatisthat—became situated; khalu—undoubtedly; paramesthyam—the supreme position within the universe; padam—position; jita-atma—one who has conquered his mind; svasana—by controlling the life air; abhivandyam—worshipable.
TRANSLATION
Suniti continued: The Supreme Personality of Godhead is so great that simply by worshiping His lotus feet, your great-grandfather, Lord Brahma, acquired the necessary qualifications to create this universe.
Although he is unborn and is the chief of all living creatures, he is situated in that exalted post because of the mercy of the Supreme Personality of Godhead, whom even great yogis worship by controlling the mind and regulating the life air (prana).
PURPORT
Suniti cited the example of Lord Brahma, who was Dhruva Maharaja’s great-grandfather.
Although Lord Brahma is also a living being, by his penance and austerity he acquired the exalted position of creator of this universe by the mercy of the Supreme Lord.
To become successful in any attempt, one not only has to undergo severe penances and austerities, but also must be dependent on the mercy of the Supreme Personality of Godhead.
This indication had been given to Dhruva Maharaja by his stepmother and was now confirmed by his own mother, Suniti.
4.8.21
tatha manur vo bhagavan pitamaho
yam eka-matya puru-daksinair makhaih
istvabhipede duravapam anyato
bhaumam sukham divyam athapavargyam
SYNONYMS
tatha—similarly; manuh—Svayambhuva Manu; vah—your; bhagavan—worshipable; pitamahah—grandfather; yam—unto whom; eka-matya—with unflinching devotion; puru—great; daksinaih—charity; makhaih—by executing sacrifices; istva—worshiping; abhipede—achieved; duravapam—difficult to achieve; anyatah—by any other means; bhaumam—material; sukham—happiness; divyam—celestial; atha—thereafter; apavargyam—liberation.
TRANSLATION
Suniti informed her son: Your grandfather Svayambhuva Manu executed great sacrifices with distribution of charity, and thereby, with unflinching faith and devotion, he worshiped and satisfied the Supreme Personality of Godhead.
By acting in that way, he achieved the greatest success in material happiness and afterwards achieved liberation, which is impossible to obtain by worshiping the demigods.
PURPORT
The success of one’s life is measured by one’s material happiness in this life and liberation in the next.
Such success can be achieved only by the grace of the Supreme Personality of Godhead.
The words eka-matya mean concentrating one’s mind on the Lord without deviation.
This process of undeviating worship of the Supreme Lord is also expressed in Bhagavad-gita as ananya-bhak That which is impossible to obtain from any other sourc is also mentioned here Other sourc refers to worship of the demigods.
It is especially stressed here that the opulence of Manu was due to his undeviating faithfulness in the transcendental service of the Lord.
One who diverts his mind to worshiping many demigods to obtain material happiness is considered bereft of intelligence.
If anyone wants even material happiness, he can worship the Supreme Lord without deviation, and persons who are desirous of liberation can also worship the Supreme Lord and achieve their goal of life.
4.8.22
tam eva vatsasraya bhrtya-vatsalam
mumuksubhir mrgya-padabja-paddhatim
ananya-bhave nija-dharma-bhavite
manasy avasthapya bhajasva purusam
SYNONYMS
tam—Him; eva—also; vatsa—my dear boy; asraya—take shelter; bhrtya-vatsalam—of the Supreme Personality of Godhead, who is very kind to His devotees; mumuksubhih—also by persons desiring liberation; mrgya—to be sought; pada-abja—lotus feet; paddhatim—system; ananya-bhave—in an unflinching situation; nija-dharma-bhavite—being situated in one’s original constitutional position; manasi—unto the mind; avasthapya—placing; bhajasva—go on executing devotional service; purusam—the Supreme Person.
TRANSLATION
My dear boy, you also should take shelter of the Supreme Personality of Godhead, who is very kind to His devotees.
Persons seeking liberation from the cycle of birth and death always take shelter of the lotus feet of the Lord in devotional service.
Becoming purified by executing your allotted occupation, just situate the Supreme Personality of Godhead in your heart, and without deviating for a moment, engage always in His service.
PURPORT
The system of bhakti-yoga described by Queen Suniti to her son is the standard way of God realization.
Everyone can continue in his constitutional occupational duties and at the same time keep the Supreme Personality of Godhead within his heart.
This was also instructed by the Lord Himself to Arjuna in Bhagavad-gita: Go on fighting, but keep Me within your mind That should be the motto of every honest person seeking perfection in Krsna consciousness.
In this connection, Queen Suniti advised her son that the Supreme Personality of Godhead is known as bhrtya-vatsala, which indicates that He is very kind to His devotees.
She said, You came to me crying, having been insulted by your stepmother, but I am unable to do any good for you.
But Krsna is so kind to His devotees that if you go to Him, then the combined kindness of millions of mothers like me will be surpassed by His affectionate and tender dealings.
When everyone else fails to mitigate one’s misery, Krsna is able to help the devotee Queen Suniti also stressed that the process of approaching the Supreme Personality of Godhead is not easy, but is sought after by great sages who are very advanced in spiritual realization.
Queen Suniti also indicated by her instruction that Dhruva Maharaja was only a small child, five years old, and it was not possible for him to purify himself by the way of karma-kanda.
But by the process of bhakti-yoga, even a child less than five years old, or anyone of any age, can be purified.
That is the special significance of bhakti-yoga.
Therefore she advised him not to accept worship of the demigods or any other process, but simply to take to the Supreme Personality of Godhead, and the result would be all perfection.
As soon as one places the Supreme Personality of Godhead within one’s heart, everything becomes easy and successful.
4.8.23
nanyam tatah padma-palasa-locanad
duhkha-cchidam te mrgayami kancana
yo mrgyate hasta-grhita-padmaya
sriyetarair anga vimrgyamanaya
SYNONYMS
na anyam—no others; tatah—therefore; padma-palasa-locanat—from the lotus-eyed Supreme Personality of Godhead; duhkha-chidam—one who can mitigate others’ difficulties; te—your; mrgayami—I am searching after; kancana—anyone else; yah—who; mrgyate—searches; hasta-grhita-padmaya—taking a lotus flower in the hand; sriya—the goddess of fortune; itaraih—by others; anga—my dear boy; vimrgyamanaya—one who is worshiped.
TRANSLATION
My dear Dhruva, as far as I am concerned, I do not find anyone who can mitigate your distress but the Supreme Personality of Godhead, whose eyes are like lotus petals.
Many demigods such as Lord Brahma seek the pleasure of the goddess of fortune, but the goddess of fortune herself, with a lotus flower in her hand, is always ready to render service to the Supreme Lord.
PURPORT
Suniti pointed out herewith that the benediction received from the Supreme Personality of Godhead and that received from the demigods are not on an equal level.
Foolish persons say that no matter whom one worships one will get the same result, but actually that is not a fact.
In Bhagavad-gita it is also said that benedictions received from the demigods are all temporary and are meant for the less intelligent.
In other words, because the demigods are all materialistically conditioned souls, although they are situated in very exalted positions, their benedictions cannot be permanent permanent benediction is spiritual benediction, since a spirit soul is eternal.
It is also said in Bhagavad-gita that only persons who have lost their intelligence go to worship the demigods.
Therefore Suniti told her son that he should not seek the mercy of the demigods, but should directly approach the Supreme Personality of Godhead to mitigate his misery.
Material opulences are controlled by the Supreme Personality of Godhead through His different potencies and specifically the goddess of fortune.
Therefore, those who are after material opulences seek the pleasure or mercy of the goddess of fortune.
Even the highly placed demigods worship the goddess of fortune, but the goddess of fortune, Maha-Laksmi herself, is always seeking the pleasure of the Supreme Personality of Godhead.
Anyone, therefore, who takes to the worship of the Supreme Lord automatically receives the blessings of the goddess of fortune.
At this stage of his life, Dhruva Maharaja was seeking material opulences, and his mother advised rightly that even for material opulences it is better to worship not the demigods but the Supreme Lord.
Although a pure devotee does not seek benedictions from the Supreme Lord for material advancement, it is stated in Bhagavad-gita that pious persons go to the Lord even for material benedictions.
A person who goes to the Supreme Personality of Godhead for material gain is gradually purified in association with the Supreme Lord.
Thus he becomes free from all material desires and is elevated to the platform of spiritual life.
Unless one is raised to the spiritual platform, it is not possible for him to completely transcend all material contamination.
Suniti, the mother of Dhruva, was a farseeing woman, and therefore she advised her son to worship the Supreme Lord and no one else.
The Lord is described herein as lotus eyed (padma-palasa-locanat).
When a person is fatigued, if he sees a lotus flower all his fatigue can be immediately reduced to nil.
Similarly, when an aggrieved person sees the lotus face of the Supreme Personality of Godhead, immediately all his grief is reduced.
A lotus flower is also an insignia in the hand of Lord Visnu as well as in the hand of the goddess of fortune.
The worshipers of the goddess of fortune and Lord Visnu together are certainly very opulent in all respects, even in material life.
The Lord is sometimes described as siva-virinci-nutam, which means that Lord Siva and Lord Brahma also offer their respectful obeisances unto the lotus feet of the Supreme Personality of Godhead, Narayana.
4.8.24
maitreya uvaca
evam sanjalpitam matur
akarnyarthagamam vacah
sanniyamyatmanatmanam
niscakrama pituh purat
SYNONYMS
maitreyah uvaca—the great sage Maitreya said; evam—thus; sanjalpitam—spoken together; matuh—from the mother; akarnya—hearing; artha-agamam—purposeful; vacah—words; sanniyamya—controlling; atmana—by the mind; atmanam—own self; niscakrama—got out; pituh—of the father; purat—from the house.
TRANSLATION
The great sage Maitreya continued: The instruction of Dhruva Maharaja’s mother, Suniti, was actually meant for fulfilling his desired objective.
Therefore, after deliberate consideration and with intelligence and fixed determination, he left his father’s house.
PURPORT
Both the mother and the son were lamenting Dhruva Maharaja’s having been insulted by his stepmother and his father’s not having taken any step on this issue.
But mere lamentation is useless—one should find out the means to mitigate one’s lamentation.
Thus both mother and son decided to take shelter of the lotus feet of the Lord because that is the only solution to all material problems.
It is indicated in this connection that Dhruva Maharaja left his father’s capital city to go to a secluded place to search out the Supreme Personality of Godhead.
It is the instruction of Prahlada Maharaja also that if one is seeking peace of mind he should free himself from all contamination of family life and take shelter of the Supreme Godhead by going to the forest.
To the Gaudiya Vaisnava this forest is the forest of Vrnda, or Vrndavana.
If one takes shelter of Vrndavana under Vrndavanesvari, Srimati Radharani, certainly all the problems of his life are solved very easily.
4.8.25
naradas tad upakarnya
jnatva tasya cikirsitam
sprstva murdhany agha-ghnena
panina praha vismitah
SYNONYMS
naradah—the great sage Narada; tat—that; upakarnya—overhearing; jnatva—and knowing; tasya—his (Dhruva Maharaja’s); cikirsitam—activities; sprstva—by touching; murdhani—on the head; agha-ghnena—which can drive away all sinful activities; panina—by the hand; praha—said; vismitah—being surprised.
TRANSLATION
The great sage Narada overheard this news, and understanding all the activities of Dhruva Maharaja, he was struck with wonder.
He approached Dhruva, and touching the boy’s head with his all-virtuous hand, he spoke as follows.
PURPORT
When Dhruva Maharaja was talking with his mother, Suniti, of all the incidents that had taken place in the palace, Narada was not present.
Thus the question may be raised how Narada overheard all these topics.
The answer is that Narada is trikala-jna; he is so powerful that he can understand the past, future and present of everyone’s heart, just like the Supersoul, the Supreme Personality of Godhead.
Therefore, after understanding the strong determination of Dhruva Maharaja, Narada came to help him.
It may be explained in this way: The Supreme Personality of Godhead is present in everyone’s heart, and as soon as He understands that a living entity is serious about entering devotional service, He sends His representative.
In this way Narada was sent to Dhruva Maharaja.
This is explained in the Caitanya-caritamrta.
Guru-krsna-prasade paya bhakti-lata-bija: by the grace of the spiritual master and Krsna, one can enter into devotional service.
Because of Dhruva Maharaja’s determination, Krsna, the Supersoul, immediately sent His representative, Narada, to initiate him.
4.8.26
aho tejah ksatriyanam
mana-bhangam amrsyatam
balo ’py ayam hrda dhatte
yat samatur asad-vacah
SYNONYMS
aho—how surprising it is; tejah—power; ksatriyanam—of the ksatriyas; mana-bhangam—hurting the prestige; amrsyatam—unable to tolerate; balah—only a child; api—although; ayam—this; hrda—at heart; dhatte—has taken; yat—that which; sa-matuh—of the stepmother; asat—unpalatable; vacah—words.
TRANSLATION
How wonderful are the powerful ksatriyas.
They cannot tolerate even a slight infringement upon their prestige.
Just imagine! This boy is only a small child, yet harsh words from his stepmother proved unbearable to him.
PURPORT
The qualifications of the ksatriyas are described in Bhagavad-gita-.
Two important qualifications are to have a sense of prestige and not to flee from battle.
It appears that the ksatriya blood within the body of Dhruva Maharaja was naturally very active.
If the brahminical, ksatriya or vaisya culture is maintained in a family, naturally the sons and grandsons inherit the spirit of the particular class.
Therefore, according to the Vedic system, the samskara, or the reformatory system, is maintained very rigidly.
If one fails to observe the reformatory measures current in the family, one is immediately degraded to a lower standard of life.
4.8.27
narada uvaca
nadhunapy avamanam te
sammanam vapi putraka
laksayamah kumarasya
saktasya kridanadisu
SYNONYMS
naradah uvaca—the great sage Narada said; na—not; adhuna—just now; api—although; avamanam—insult; te—unto you; sammanam—offering respects; va—or; api—certainly; putraka—my dear boy; laksayamah—I can see; kumarasya—of boys like you; saktasya—being attached; kridana-adisu—to sports and frivolities.
TRANSLATION
The great sage Narada told Dhruva: My dear boy, you are only a little boy whose attachment is to sports and other frivolities.
Why are you so affected by words insulting your honor?
PURPORT
Ordinarily if a child is rebuked as a rascal or fool, he smiles and does not take such insulting words very seriously.
Similarly, if words of honor are offered, he does not appreciate them.
But in the case of Dhruva Maharaja, the ksatriya spirit was so strong that he could not tolerate a slight insult from his stepmother which injured his ksatriya prestige.
4.8.28
vikalpe vidyamane ’pi
na hy asantosa-hetavah
pumso moham rte bhinna
yal loke nija-karmabhih
SYNONYMS
vikalpe—alternation; vidyamane api—although there is; na—not; hi—certainly; asantosa—dissatisfaction; hetavah—causes; pumsah—of the persons; moham rte—without being illusioned; bhinnah—separated; yat loke—within this world; nija-karmabhih—by his own work.
TRANSLATION
My dear Dhruva, if you feel that your sense of honor has been insulted, you still have no cause for dissatisfaction.
This kind of dissatisfaction is another feature of the illusory energy; every living entity is controlled by his previous actions, and therefore there are different varieties of life for enjoying or suffering.
PURPORT
In the Vedas it is said that the living entity is always uncontaminated and unaffected by material association.
The living entity gets different types of material bodies because of his previous fruitive actions.
If, however, one understands the philosophy that as a living spirit soul he has an affinity for neither suffering nor enjoyment, then he is considered to be a liberated person.
It is confirmed in Bhagavad-gita (18.54), brahma-bhutah prasannatma: when one is actually situated on the transcendental platform, he has nothing for which to lament and nothing for which to hanker.
Narada Rsi first of all wanted to impress upon Dhruva Maharaja that he was only a child; he should not have been affected by words of insult or honor.
And if he were so developed as to understand honor and insult, then this understanding should have been applied in his own life; he should have known that honor and dishonor are both destined only by one’s previous actions; therefore one should not be sorry or happy under any circumstances.
4.8.29
paritusyet tatas tata
tavan-matrena purusah
daivopasaditam yavad
viksyesvara-gatim budhah
SYNONYMS
paritusyet—one should be satisfied; tatah—therefore; tata—my dear boy; tavat—up to such; matrena—quality; purusah—a person; daiva—destiny; upasaditam—offered by; yavat—as; viksya—seeing; isvara-gatim—the process of the Supreme; budhah—one who is intelligent.
TRANSLATION
The process of the Supreme Personality of Godhead is very wonderful.
One who is intelligent should accept that process and be satisfied with whatever comes, favorable or unfavorable, by His supreme will.
PURPORT
The great sage Narada instructed Dhruva Maharaja that one should be satisfied in all circumstances.
Everyone who is intelligent should know that because of our concept of bodily existence, we are subjected to suffering and enjoyment.
One who is in the transcendental position, beyond the concept of bodily life, is considered to be intelligent.
One who is a devotee especially accepts all reverses as gifts of the Supreme Lord.
When a devotee is put into distress, he accepts this as God’s mercy and offers Him repeated obeisances with his body, mind and intellect.
An intelligent person, therefore, should be always satisfied, depending on the mercy of the Lord.
4.8.30
atha matropadistena
yogenavarurutsasi
yat-prasadam sa vai pumsam
duraradhyo mato mama
SYNONYMS
atha—therefore; matra—by your mother; upadistena—being instructed; yogena—by mystic meditation; avarurutsasi—want to elevate yourself; yat-prasadam—whose mercy; sah—that; vai—certainly; pumsam—of the living entities; duraradhyah—very difficult to perform; matah—opinion; mama—my.
TRANSLATION
Now you have decided to undertake the mystic process of meditation under the instruction of your mother, just to achieve the mercy of the Lord, but in my opinion such austerities are not possible for any ordinary man.
It is very difficult to satisfy the Supreme Personality of Godhead.
PURPORT
The process of bhakti-yoga is simultaneously very difficult and very easy to perform.
Sri Narada Muni, the supreme spiritual master, is testing Dhruva Maharaja to see how determined he is to prosecute devotional service.
This is the process of accepting a disciple.
The great sage Narada has come to Dhruva under the direction of the Supreme Personality of Godhead just to initiate him, yet he is testing Dhruva’s determination to execute the process.
It is a fact, however, that for a sincere person devotional service is very easy.
But for one who is not determined and sincere, this process is very difficult.
4.8.31
munayah padavim yasya
nihsangenoru-janmabhih
na vidur mrgayanto ’pi
tivra-yoga-samadhina
SYNONYMS
munayah—great sages; padavim—path; yasya—whose; nihsangena—by detachment; uru-janmabhih—after many births; na—never; viduh—understood; mrgayantah—searching for; api—certainly; tivra-yoga—severe austerities; samadhina—by trance.
TRANSLATION
Narada Muni continued: After trying this process for many, many births and remaining unattached to material contamination, placing themselves continually in trance and executing many types of austerities, many mystic yogis were unable to find the end of the path of God realization.
4.8.32
ato nivartatam esa
nirbandhas tava nisphalah
yatisyati bhavan kale
sreyasam samupasthite
SYNONYMS
atah—hereafter; nivartatam—just stop yourself; esah—this; nirbandhah—determination; tava—your; nisphalah—without any result; yatisyati—in the future you should try; bhavan—yourself; kale—in due course of time; sreyasam—opportunities; samupasthite—being present.
TRANSLATION
For this reason, my dear boy, you should not endeavor for this; it will not be successful.
It is better that you go home.
When you are grown up, by the mercy of the Lord you will get a chance for these mystic performances.
At that time you may execute this function.
PURPORT
Generally, a thoroughly trained person takes to spiritual perfection at the end of his life.
According to the Vedic system, therefore, life is divided into four stages.
In the beginning, one becomes a brahmacari, a student who studies Vedic knowledge under the authoritative guidance of a spiritual master.
He then becomes a householder and executes household duties according to the Vedic process.
Then the householder becomes a vanaprastha, and gradually, when he is mature, he renounces household life and vanaprastha life also and takes to sannyasa, completely devoting himself to devotional service.
Generally, people think that childhood is meant for enjoying life by engaging oneself in sports and play, youth is meant for enjoying the company of young girls, and when one becomes old, at the time of death, then he may try to execute devotional service or a mystic yoga process.
But this conclusion is not for devotees who are actually serious.
The great sage Narada is instructing Dhruva Maharaja just to test him.
Actually, the direct order is that from any point of life one should begin rendering devotional service.
But it is the duty of the spiritual master to test the disciple to see how seriously he desires to execute devotional service.
Then he may be initiated.
4.8.33
yasya yad daiva-vihitam
sa tena sukha-duhkhayoh
atmanam tosayan dehi
tamasah param rcchati
SYNONYMS
yasya—anyone; yat—that which; daiva—by destiny; vihitam—destined; sah—such a person; tena—by that; sukha-duhkhayoh—happiness or distress; atmanam—one’s self; tosayan—being satisfied; dehi—an embodied soul; tamasah—of the darkness; param—to the other side; rcchati—crosses.
TRANSLATION
One should try to keep himself satisfied in any condition of life—whether distress or happiness—which is offered by the supreme will.
A person who endures in this way is able to cross over the darkness of nescience very easily.
PURPORT
Material existence consists of pious and impious fruitive activities.
As long as one is engaged in any kind of activity other than devotional service, it will result in the happiness and distress of this material world.
When we enjoy life in so-called material happiness, it is to be understood that we are diminishing the resultant actions of our pious activities.
And when we are put into suffering, it is to be understood that we are diminishing the resultant actions of our impious activities.
Instead of being attached to the circumstantial happiness and distress resulting from pious or impious activities, if we want to get out of the clutches of this nescience, then whatever position we are put in by the will of the Lord we should accept.
Thus if we simply surrender unto the Supreme Personality of Godhead, we shall get out of the clutches of this material existence.
4.8.34
gunadhikan mudam lipsed
anukrosam gunadhamat
maitrim samanad anvicchen
na tapair abhibhuyate
SYNONYMS
guna-adhikat—one who is more qualified; mudam—pleasure; lipset—one should feel; anukrosam—compassion; guna-adhamat—one who is less qualified; maitrim—friendship; samanat—with an equal; anvicchet—one should desire; na—not; tapaih—by tribulation; abhibhuyate—becomes affected.
TRANSLATION
Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him.
In this way one is never affected by the threefold miseries of this material world.
PURPORT
Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities.
These are the causes of all material tribulations.
The great sage Narada therefore advised that a devotee should act perfectly.
Instead of being envious of a more qualified man, one should be jolly to receive him.
Instead of being oppressive to a less qualified man, one should be compassionate toward him just to raise him to the proper standard.
And when one meets an equal, instead of being proud of one’s own activities before him, one should treat him as a friend.
One should also have compassion for the people in general, who are suffering due to forgetfulness of Krsna.
These important functions will make one happy within this material world.
4.8.35
dhruva uvaca
so ’yam samo bhagavata
sukha-duhkha-hatatmanam
darsitah krpaya pumsam
durdarso ’smad-vidhais tu yah
SYNONYMS
dhruvah uvaca—Dhruva Maharaja said; sah—that; ayam—this; samah—equilibrium of mind; bhagavata—by Your Lordship; sukha-duhkha—happiness and miseries; hata-atmanam—those who are affected; darsitah—shown; krpaya—by mercy; pumsam—of the people; durdarsah—very difficult to perceive; asmat-vidhaih—by persons like us; tu—but; yah—whatever you have said.
TRANSLATION
Dhruva Maharaja said: My dear Lord Naradaji, for a person whose heart is disturbed by the material conditions of happiness and distress, whatever you have so kindly explained for attainment of peace of mind is certainly a very good instruction.
But as far as I am concerned, I am covered by ignorance, and this kind of philosophy does not touch my heart.
PURPORT
There are various classes of men.
One class is called akamis, referring to those who have no material desire.
Desire must exist, either material or spiritual.
Material desire arises when one wants to satisfy one’s personal senses.
One who is ready to sacrifice anything to satisfy the Supreme Personality of Godhead can be said to have spiritual desire.
Dhruva did not accept the instruction given by the great saint Narada because he thought himself unfit for such instruction, which prohibited all material desires.
It is not a fact, however, that those who have material desires are prohibited from worshiping the Supreme Personality of Godhead.
This is the essential instruction from the life of Dhruva.
He frankly admitted that his heart was full of material desires.
He was very much affected by the cruel words of his stepmother, whereas those who are spiritually advanced do not care about anyone’s condemnation or adoration.
In Bhagavad-gita it is said that persons who are actually advanced in spiritual life do not care for the dual behavior of this material world.
But Dhruva Maharaja frankly admitted that he was not beyond the affliction of material distress and happiness.
He was confident that the instruction given by Narada was valuable, yet he could not accept it.
The question raised here is whether or not a person afflicted by material desires is fit to worship the Supreme Personality of Godhead.
The answer is that everyone is fit to worship Him.
Even if one has many material desires to fulfill, he should take to Krsna consciousness and worship the Supreme Lord Krsna, who is so merciful that He fulfills everyone’s desires.
Through this narration it will become very clear that no one is barred from worshiping the Supreme Personality of Godhead, even if one has many material desires.
4.8.36
athapi me ’vinitasya
ksattram ghoram upeyusah
surucya durvaco-banair
na bhinne srayate hrdi
SYNONYMS
atha api—therefore; me—my; avinitasya—not very submissive; ksattram—the spirit of a ksatriya; ghoram—intolerant; upeyusah—achieved; surucyah—of Queen Suruci; durvacah—harsh words; banaih—by the arrows; na—not; bhinne—being pierced; srayate—remain in; hrdi—the heart.
TRANSLATION
My dear lord, I am very impudent for not accepting your instructions, but this is not my fault.
It is due to my having been born in a ksatriya family.
My stepmother, Suruci, has pierced my heart with her harsh words.
Therefore your valuable instruction does not stand in my heart.
PURPORT
It is said that the heart or mind is just like an earthen pot; once broken, it cannot be repaired by any means.
Dhruva Maharaja gave this example to Narada Muni.
He said that his heart, having been pierced by the arrows of his stepmother’s harsh words, felt so broken that nothing seemed valuable but his desire to counteract her insult.
His stepmother had said that because he was born from the womb of Suniti, a neglected queen of Maharaja Uttanapada, Dhruva Maharaja was not fit to sit either on the throne or on his father’s lap.
In other words, according to his stepmother, he could not be declared king.
Dhruva Maharaja’s determination, therefore, was to become king of a plane exalted even beyond that possessed by Lord Brahma, the greatest of all the demigods.
Dhruva Maharaja indirectly informed the great sage Narada that there are four kinds of human spirit—the brahminical spirit, the ksatriya spirit, the vaisya spirit and the sudra spirit.
The spirit of one caste is not applicable to the members of another.
The philosophical spirit enunciated by Narada Muni might have been suitable for a brahmana spirit, but it was not suitable for a ksatriya.
Dhruva frankly admitted that he was lacking in brahminical humility and was therefore unable to accept the philosophy of Narada Muni.
The statements of Dhruva Maharaja indicate that unless a child is trained according to his tendency, there is no possibility of his developing his particular spirit.
It was the duty of the spiritual master or teacher to observe the psychological movement of a particular boy and thus train him in a particular occupational duty.
Dhruva Maharaja, having already been trained in the ksatriya spirit, would not accept the brahminical philosophy.
In America we have practical experience of this incompatibility of the brahminical and ksatriya temperaments.
The American boys, who have simply been trained as sudras, are not at all fit to fight in battle.
Therefore, when they are called to join the military, they refuse because they do not have ksatriya spirit.
This is a cause of great dissatisfaction in society.
That the boys do not have the ksatriya spirit does not mean that they are trained in brahminical qualities; they are trained as sudras, and thus in frustration they are becoming hippies.
However, as soon as they enter the Krsna consciousness movement being started in America, they are trained to meet the brahminical qualifications, even though they have fallen to the lowest conditions as sudras.
In other words, since the Krsna consciousness movement is open for everyone, people in general can attain the brahminical qualifications.
This is the greatest need at the present moment, for now there are actually no brahmanas or ksatriyas but only some vaisyas and, for the most part, sudras.
The classification of society into brahmanas, ksatriyas, vaisyas and sudras is very scientific.
In the human social body, the brahmanas are considered the head, the ksatriyas are the arms, the vaisyas are the belly, and the sudras are the legs.
At the present moment the body has legs and a belly, but there are no arms or head, and therefore society is topsy-turvy.
It is necessary to reestablish the brahminical qualifications in order to raise the fallen human society to the highest standard of spiritual consciousness.
4.8.37
padam tri-bhuvanotkrstam
jigisoh sadhu vartma me
bruhy asmat-pitrbhir brahmann
anyair apy anadhisthitam
SYNONYMS
padam—position; tri-bhuvana—the three worlds; utkrstam—the best; jigisoh—desirous; sadhu—honest; vartma—way; me—unto me; bruhi—please tell; asmat—our; pitrbhih—by the forefathers, the father and grandfather; brahman—O great brahmana; anyaih—by others; api—even; anadhisthitam—not acquired.
TRANSLATION
O learned brahmana, I want to occupy a position more exalted than any yet achieved within the three worlds by anyone, even by my fathers and grandfathers.
If you will oblige, kindly advise me of an honest path to follow by which I can achieve the goal of my life.
PURPORT
When Dhruva Maharaja refused to accept the brahminical instruction of Narada Muni, naturally the next question would be what sort of instruction he wanted.
So even before Narada Muni asked, Dhruva Maharaja expressed his heartfelt desire.
His father, of course, was the emperor of the entire world, and his grandfather, Lord Brahma, was the creator of the universe.
Dhruva Maharaja expressed his desire to possess a kingdom better than those of his father and grandfather.
He frankly stated that he wanted a kingdom which had no competitor within the three worlds, namely the higher, middle and lower planeary systems.
The greatest personality within this universe is Lord Brahma, and Dhruva Maharaja wanted a position even greater than his.
He wanted to take advantage of Narada Muni’s presence because he knew very well that if Narada Muni, the greatest devotee of Lord Krsna, could bless him or show him the path, then certainly he would be able to occupy a more exalted position than any person within the three worlds.
Thus he wanted help from Naradaji to achieve that position.
Dhruva Maharaja wanted a position greater than that of Brahma.
This was practically an impossible proposition, but by pleasing the Supreme Personality of Godhead a devotee can achieve even the impossible.
One particular point mentioned here is that Dhruva Maharaja wanted to occupy an exalted position not by hook or by crook, but by honest means.
This indicates that if Krsna offered him such a position, then he would accept it.
That is the nature of a devotee.
He may desire material gain, but he accepts it only if Krsna offers it.
Dhruva Maharaja was sorry to refuse the instruction of Narada Muni; therefore he requested him to be merciful to him by showing a path by which he could fulfill his mind’s desires.
4.8.38
nunam bhavan bhagavato
yo ’ngajah paramesthinah
vitudann atate vinam
hitaya jagato ’rkavat
SYNONYMS
nunam—certainly; bhavan—Your Honor; bhagavatah—of the Lord; yah—that which; anga-jah—born from the body; paramesthinah—Lord Brahma; vitudan—by playing on; atate—travel all over; vinam—a musical instrument; hitaya—for the welfare; jagatah—of the world; arka-vat—like the sun.
TRANSLATION
My dear lord, you are a worthy son of Lord Brahma, and you travel, playing on your musical instrument, the vina, for the welfare of the entire universe.
You are like the sun, which rotates in the universe for the benefit of all living beings.
PURPORT
Dhruva Maharaja, although a young child, expressed his hope that he might be offered the benediction of a kingdom which would exceed in opulence those of his father and grandfather.
He also expressed his gladness that he had met such an exalted person as Narada, whose only concern was to illuminate the world, like the sun, which rotates all over the universe only for the purpose of benefiting the inhabitants of all planes.
Narada Muni travels all over the universe for the sole purpose of performing the best welfare activity for the entire universe by teaching everyone how to become a devotee of the Supreme Personality of Godhead.
Thus Dhruva Maharaja felt fully assured that Narada Muni could fulfill his desire, even though the desire was very extraordinary.
The example of the sun is very significant.
The sun is so kind that he distributes his sunshine everywhere, without consideration.
Dhruva Maharaja requested Narada Muni to be merciful to him.
He pointed out that Narada travels all over the universe just for the purpose of doing good to all conditioned souls.
He requested that Narada Muni show his mercy by awarding him the benefit of his particular desire.
Dhruva Maharaja was strongly determined to fulfill his desire, and it was for that purpose that he had left his home and palace.
4.8.39
maitreya uvaca
ity udahrtam akarnya
bhagavan naradas tada
pritah pratyaha tam balam
sad-vakyam anukampaya
SYNONYMS
maitreyah uvaca—the sage Maitreya continued; iti—thus; udahrtam—being spoken; akarnya—hearing; bhagavan naradah—the great personality Narada; tada—thereupon; pritah—being pleased; pratyaha—replied; tam—him; balam—the boy; sat-vakyam—good advice; anukampaya—being compassionate.
TRANSLATION
The sage Maitreya continued: The great personality Narada Muni, upon hearing the words of Dhruva Maharaja, became very compassionate toward him, and in order to show him his causeless mercy, he gave him the following expert advice.
PURPORT
Since the great sage Narada is the foremost spiritual master, naturally his only activity is to bestow the greatest benefit upon whomever he meets.
Dhruva Maharaja, however, was a child, and so his demand was also that of a playful child.
Still, the great sage became compassionate toward him, and for his welfare he spoke the following verses.
4.8.40
narada uvaca
jananyabhihitah panthah
sa vai nihsreyasasya te
bhagavan vasudevas tam
bhaja tam pravanatmana
SYNONYMS
naradah uvaca—the great sage Narada said; jananya—by your mother; abhihitah—stated; panthah—the path; sah—that; vai—certainly; nihsreyasasya—the ultimate goal of life; te—for you; bhagavan—the Supreme Personality of Godhead; vasudevah—Krsna; tam—unto Him; bhaja—render your service; tam—by Him; pravana-atmana—fully absorbing your mind.
TRANSLATION
The great sage Narada told Dhruva Maharaja: The instruction given by your mother, Suniti, to follow the path of devotional service to the Supreme Personality of Godhead, is just suitable for you.
You should therefore completely absorb yourself in the devotional service of the Lord.
PURPORT
Dhruva Maharaja’s demand was to achieve an abode even greater than Lord Brahma’s.
Within this universe, Lord Brahma is supposed to be in the most exalted position, for he is the chief of all demigods, but Dhruva Maharaja wanted a realm beyond his.
Therefore his desire was not to be fulfilled by worshiping any demigod.
As described in Bhagavad-gita, the benedictions offered by the demigods are all temporary.
Therefore Narada Muni asked Dhruva Maharaja to follow the path recommended by his mother—to worship Krsna, Vasudeva.
When Krsna offers anything, it is beyond the expectation of the devotee.
Both Suniti and Narada Muni knew that the demand of Dhruva Maharaja was impossible for any demigod to fulfill, and therefore both of them recommended following the process of devotional service to Lord Krsna.
Narada Muni is referred to here as bhagavan because he can bless any person just as the Supreme Personality of Godhead can.
He was very pleased with Dhruva Maharaja, and he could have at once personally given whatever he wanted, but that is not the duty of the spiritual master.
His duty is to engage the disciple in proper devotional service as prescribed in the sastras.
Krsna was similarly present before Arjuna, and even though He could have given him all facilities for victory over the opposing party without a fight, He did not do so; instead He asked Arjuna to fight.
In the same way, Narada Muni asked Dhruva Maharaja to undergo devotional discipline in order to achieve the desired result.
4.8.41
dharmartha-kama-moksakhyam
ya icchec chreya atmanah
ekam hy eva hares tatra
karanam pada-sevanam
SYNONYMS
dharma-artha-kama-moksa—the four principles religiosity, economic development, sense gratification and liberation; akhyam—by the name; yah—who; icchet—may desire; sreyah—the goal of life; atmanah—of the self; ekam hi eva—only the one; hareh—of the Supreme Personality of Godhead; tatra—in that; karanam—the cause; pada-sevanam—worshiping the lotus feet.
TRANSLATION
Any person who desires the fruits of the four principles religiosity, economic development, sense gratification and, at the end, liberation, should engage himself in the devotional service of the Supreme Personality of Godhead, for worship of His lotus feet yields the fulfillment of all of these.
PURPORT
In Bhagavad-gita it is said that only with the sanction of the Supreme Personality of Godhead can the demigods offer benedictions.
Therefore, whenever any sacrifice is offered to a demigod, the Supreme Lord in the form of narayana-sila, or salagrama-sila, is put forward to observe the sacrifice.
Actually, the demigods cannot give any benediction without the sanction of the Supreme Lord.
Narada Muni, therefore, advised that even for religiosity, economic development, sense gratification or liberation, one should approach the Supreme Personality of Godhead, offer prayers and ask for the fulfillment of one’s desire at the lotus feet of the Lord.
That is real intelligence.
An intelligent person never goes to demigods to pray for anything.
He goes directly to the Supreme Personality of Godhead, who is the cause of all benediction.
As Lord Sri Krsna has said in Bhagavad-gita, performance of ritualistic ceremonies is not actually religion.
The real path of religion is to surrender at the lotus feet of the Lord.
For one who is actually surrendered to the lotus feet of the Lord, there is no question of any separate endeavor for economic development.
A devotee engaged in service to the Lord is not disappointed in the satisfaction of his senses.
If he wants to satisfy his senses, Krsna fulfills that desire.
As far as liberation is concerned, any devotee fully engaged in the service of the Lord is already liberated; therefore there is no separate necessity for his liberation.
Narada Muni therefore advised Dhruva Maharaja to take shelter of Vasudeva, Lord Krsna, and engage himself in the way that his mother had advised, for that would help him fulfill his desire.
In this verse Narada Muni has especially stressed the devotional service of the Lord as the only way.
In other words, even if one is full of material desires, he can continue his devotional service to the Lord, and all his desires will be fulfilled.
4.8.42
tat tata gaccha bhadram te
yamunayas tatam suci
punyam madhuvanam yatra
sannidhyam nityada hareh
SYNONYMS
tat—that; tata—my dear son; gaccha—go; bhadram—good fortune; te—for you; yamunayah—of the Yamuna; tatam—bank; suci—being purified; punyam—the holy; madhu-vanam—of the name Madhuvana; yatra—where; sannidhyam—being nearer; nityada—always; hareh—of the Supreme Personality of Godhead.
TRANSLATION
My dear boy, I therefore wish all good fortune for you.
You should go to the bank of the Yamuna, where there is a virtuous forest named Madhuvana, and there be purified.
Just by going there, one draws nearer to the Supreme Personality of Godhead, who always lives there.
PURPORT
Both Narada Muni and Suniti, the mother of Dhruva Maharaja, advised Dhruva Maharaja to worship the Supreme Personality of Godhead.
Now, Narada Muni is especially giving him directions how this worship of the Supreme Person can very quickly fructify.
He recommends that Dhruva Maharaja go to the bank of the Yamuna, where there is a forest of the name Madhuvana, and begin his meditation and worship there.
Places of pilgrimage yield a special advantage for a devotee in quickly advancing his spiritual life.
Lord Krsna lives everywhere, but still it is very easy to approach Him in holy places of pilgrimage because these places are inhabited by great sages.
Lord Sri Krsna says that He lives wherever His devotees are chanting the glories of His transcendental activities.
There are many places of pilgrimage in India, and especially prominent are Badari-narayana, Dvaraka, Ramesvara and Jagannatha puri.
These sacred places are called the four dhamas.
Dhama refers to a place where one can immediately contact the Supreme Lord.
To go to Badari-narayana one has to pass through Hardwar on the path to the Supreme Personality of Godhead.
Similarly, there are other holy places of pilgrimage, such as Prayaga (Allahabad) and Mathura, and the topmost of them all is Vrndavana.
Unless one is very advanced in spiritual life, it is recommended that he live in such holy places and execute devotional service there.
But an advanced devotee like Narada Muni who is engaged in preaching work can serve the Supreme Lord anywhere.
Sometimes he even goes to the hellish planes.
Hellish conditions do not affect Narada Muni because he is engaged in greatly responsible activities in devotional service.
According to the statement of Narada Muni, Madhuvana, which is still existing in the Vrndavana area, in the district of Mathura, is a most sacred place.
Many saintly persons still live there and engage in the devotional service of the Lord.
There are twelve forests in the area of Vrndavana, and Madhuvana is one of them.
Pilgrims from all parts of India assemble together and visit all twelve of these forests.
There are five forests on the eastern bank of the Yamuna: Bhadravana, Bilvavana, Lauhavana, Bhandiravana and Mahavana.
On the western side of the bank there are seven: Madhuvana, Talavana, Kumudavana, Bahulavana, Kamyavana, Khadiravana and Vrndavana.
In those twelve forests there are different ghatas, or bathing places.
They are listed as follows: (1) Avimukta, (2) Adhirudha, (3) Guhya-tirtha, (4) Prayaga-tirtha, (5) Kanakhala, (6) Tinduka-tirtha, (7) Surya-tirtha, (8) Vatasvami, (9) Dhruva-ghata (Dhruva-ghata, where there are many nice trees of fruits and flowers, is famous because Dhruva Maharaja meditated and underwent severe penances and austerities there in an elevated spot), (10) Rsi-tirtha, (11) Moksa-tirtha, (12) Budha-tirtha, (13) Gokarna, (14) Krsnaganga, (15) Vaikuntha, (16) Asi-kunda, (17) Catuh-samudrika-kupa, (18) Akrura-tirtha (when Krsna and Balarama were going to Mathura in the chariot driven by Akrura, all of them took baths in this ghata), (19) Yajnika-vipra-sthana, (20) Kubja-kupa, (21) Ranga-sthala, (22) Mancha-sthala, (23) Mallayuddha-sthana, and (24) Dasasvamedha.
4.8.43
snatvanusavanam tasmin
kalindyah salile sive
krtvocitani nivasann
atmanah kalpitasanah
SYNONYMS
snatva—after taking bath; anusavanam—three times; tasmin—in that; kalindyah—in the River Kalindi (the Yamuna); salile—in the water; sive—which is very auspicious; krtva—performing; ucitani—suitable; nivasan—sitting; atmanah—of the self; kalpita-asanah—having prepared a sitting place.
TRANSLATION
Narada Muni instructed: My dear boy, in the waters of the Yamuna River, which is known as Kalindi, you should take three baths daily because the water is very auspicious, sacred and clear.
After bathing, you should perform the necessary regulative principles for astanga-yoga and then sit down on your asana (sitting place) in a calm and quiet position.
PURPORT
It appears from this statement that Dhruva Maharaja had already been instructed how to practice the eightfold yoga system, which is known as astanga-yoga.
This system is explained in our Bhagavad-gita As It Is, in the chapter entitled, Dhyana-yoga It is understood that in astanga-yoga one practices settling the mind and then concentrating it on the form of Lord Visnu, as will be described in the following verses.
It is clearly stated here that astanga-yoga is not a bodily gymnastic exercise, but a practice to concentrate the mind on the form of Visnu.
Before sitting on his asana, which is also described in Bhagavad-gita, one has to cleanse himself very nicely in clear or sacred water thrice daily.
The water of the Yamuna is naturally very clear and pure, and thus if anyone bathes there three times, undoubtedly he will be very greatly purified externally.
Narada Muni, therefore, instructed Dhruva Maharaja to go to the bank of the Yamuna and thus become externally purified.
This is part of the gradual process of practicing mystic yoga.
4.8.44
pranayamena tri-vrta
pranendriya-mano-malam
sanair vyudasyabhidhyayen
manasa guruna gurum
SYNONYMS
pranayamena—by breathing exercises; tri-vrta—by the three recommended ways; prana-indriya—the life air and the senses; manah—mind; malam—impurity; sanaih—gradually; vyudasya—giving up; abhidhyayet—meditate upon; manasa—by the mind; guruna—undisturbed; gurum—the supreme spiritual master, Krsna.
TRANSLATION
After sitting on your seat, practice the three kinds of breathing exercises, and thus gradually control the life air, the mind and the senses.
Completely free yourself from all material contamination, and with great patience begin to meditate on the Supreme Personality of Godhead.
PURPORT
In this verse the entire yoga system is described in summary, and special stress is given to the breathing exercises for stopping the disturbing mind.
The mind, by nature, is always oscillating, for it is very fickle, but the breathing exercise is meant to control it.
This process of controlling the mind might have been very possible in those days millions of years ago when Dhruva Maharaja took to it, but at the present moment the mind has to be fixed directly on the lotus feet of the Lord by the chanting process.
By chanting the Hare Krsna mantra one immediately concentrates on the sound vibration and thinks of the lotus feet of the Lord, and very quickly one is elevated to the position of samadhi, or trance.
If one goes on chanting the holy names of the Lord, which are not different from the Supreme Personality of Godhead, naturally his mind becomes absorbed in thought of the Lord.
It is here recommended to Dhruva Maharaja that he meditate on the supreme guru, or supreme spiritual master.
The supreme spiritual master is Krsna, who is therefore known as caitya-guru.
This refers to the Supersoul, who is sitting in everyone’s heart.
He helps from within as stated in Bhagavad-gita, and He sends the spiritual master, who helps from without.
The spiritual master is the external manifestation of the caitya-guru, or the spiritual master sitting in everyone’s heart.
The process by which we give up our thoughts of material things is called pratyahara, which entails being freed from all material thoughts and engagements.
The word abhidhyayet, which is used in this verse, indicates that unless one’s mind is fixed, one cannot meditate.
The conclusion, therefore, is that meditation means thinking of the Lord within.
Whether one comes to that stage by the astanga-yoga system or by the method recommended in the sastras especially for this present age—to constantly chant the holy name of the Lord—the goal is to meditate on the Supreme Personality of Godhead.
4.8.45
prasadabhimukham sasvat
prasanna-vadaneksanam
sunasam subhruvam caru-
kapolam sura-sundaram
SYNONYMS
prasada-abhimukham—always prepared to offer causeless mercy; sasvat—always; prasanna—pleasing; vadana—mouth; iksanam—vision; su-nasam—very nicely constructed nose; su-bhruvam—very nicely decorated eyebrows; caru—beautiful; kapolam—forehead; sura—the demigods; sundaram—good looking.
TRANSLATION
(The form of the Lord is described herein.)
The Lord’s face is perpetually very beautiful and pleasing in attitude.
To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them.
His eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very beautiful.
He is more beautiful than all the demigods.
PURPORT
This verse clearly explains how one has to meditate on the form of the Lord.
Impersonal meditation is a bogus invention of modern days.
In none of the Vedic literatures is impersonal meditation recommended.
In Bhagavad-gita, when meditation is recommended, the word mat-parah, which means pertaining to Me is used.
Any Visnu form pertains to Lord Krsna because Lord Krsna is the original Visnu form.
Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gita as avyakta, meaning unmanifeste or impersonal But it is remarked by the Lord Himself that those who are attached to this impersonal feature of the Lord suffer a very troublesome task because no one can concentrate on the impersonal feature.
One has to concentrate on the form of the Lord, which is described here in connection with Dhruva Maharaja’s meditation.
As will be apparent from later descriptions, Dhruva Maharaja perfected this kind of meditation, and his yoga was successful.
4.8.46
tarunam ramaniyangam
arunostheksanadharam
pranatasrayanam nrmnam
saranyam karunarnavam
SYNONYMS
tarunam—youthful; ramaniya—attractive; angam—all parts of the body; aruna-ostha—lips pinkish like the rising sun; iksana-adharam—eyes of the same nature; pranata—one who is surrendered; asrayanam—shelter of the surrendered; nrmnam—transcendentally pleasing in all respects; saranyam—the person unto whom it is just worthy to surrender; karuna—merciful like; arnavam—the ocean.
TRANSLATION
Narada Muni continued: The Lord’s form is always youthful.
Every limb and every part of His body is properly formed, free from defect.
His eyes and lips are pinkish like the rising sun.
He is always prepared to give shelter to the surrendered soul, and anyone so fortunate as to look upon Him feels all satisfaction.
The Lord is always worthy to be the master of the surrendered soul, for He is the ocean of mercy.
PURPORT
Everyone has to surrender to someone superior.
That is always the nature of our living condition.
At the present moment we are trying to surrender to someone—either to society or to our nation, family, state or government.
The surrendering process already exists, but it is never perfect because the person or institution unto whom we surrender is imperfect, and our surrender, having so many ulterior motives, is also imperfect.
As such, in the material world no one is worthy to accept anyone’s surrender, nor does anyone fully surrender to anyone else unless obliged to do so.
But here the surrendering process is voluntary, and the Lord is worthy to accept the surrender.
This surrender by the living entity occurs automatically as soon as he sees the beautiful youthful nature of the Lord.
The description given by Narada Muni is not imaginary.
The form of the Lord is understood by the parampara system.
Mayavadi philosophers say that we have to imagine the form of the Lord, but here Narada Muni does not say that.
Rather, he gives the description of the Lord from authoritative sources.
He is himself an authority, and he is able to go to Vaikunthaloka and see the Lord personally; therefore his description of the bodily features of the Lord is not imagination.
Sometimes we give instructions to our students about the bodily features of the Lord, and they paint Him.
Their paintings are not imaginary.
The description is given through disciplic succession, just like that given by Narada Muni, who sees the Lord and describes His bodily features.
Therefore, such descriptions should be accepted, and if they are painted, that is not imaginative painting.
4.8.47
srivatsankam ghana-syamam
purusam vana-malinam
sankha-cakra-gada-padmair
abhivyakta-caturbhujam
SYNONYMS
srivatsa-ankam—the mark of Srivatsa on the chest of the Lord; ghana-syamam—deeply bluish; purusam—the Supreme Person; vana-malinam—with a garland of flowers; sankha—conchshell; cakra—wheel; gada—club; padmaih—lotus flower; abhivyakta—manifested; catuh-bhujam—four handed.
TRANSLATION
The Lord is further described as having the mark of Srivatsa, or the sitting place of the goddess of fortune, and His bodily hue is deep bluish.
The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold (beginning from the lower left hand) a conchshell, wheel, club and lotus flower.
PURPORT
Here in this verse the word purusam is very significant.
The Lord is never female.
He is always male (purusa).
Therefore the impersonalist who imagines the Lord’s form as that of a woman is mistaken.
The Lord appears in female form if necessary, but His perpetual form is purusa because He is originally male.
The feminine feature of the Lord is displayed by goddesses of fortune—Laksmi, Radharani, Sita, etc.
All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalist.
Lord Krsna in His Narayana feature is always four handed.
On the Battlefield of Kuruksetra, when Arjuna wanted to see His universal form, He showed this feature of four-handed Narayana.
Some devotees are of the opinion that Krsna is an incarnation of Narayana, but the Bhagavata school says that Narayana is a manifestation of Krsna.
4.8.48
kiritinam kundalinam
keyura-valayanvitam
kaustubhabharana-grivam
pita-kauseya-vasasam
SYNONYMS
kiritinam—the Lord is decorated with a jeweled helmet; kundalinam—with pearl earrings; keyura—jeweled necklace; valaya-anvitam—with jeweled bracelets; kaustubha-abharana-grivam—His neck is decorated by the Kaustubha jewel; pita-kauseya-vasasam—and He is dressed with yellow silk garments.
TRANSLATION
The entire body of the Supreme Personality of Godhead, Vasudeva, is decorated.
He wears a valuable jeweled helmet, necklaces and bracelets, His neck is adorned with the Kaustubha jewel, and He is dressed in yellow silk garments.
4.8.49
kanci-kalapa-paryastam
lasat-kancana-nupuram
darsaniyatamam santam
mano-nayana-vardhanam
SYNONYMS
kanci-kalapa—small bells; paryastam—surrounding the waist; lasat-kancana-nupuram—His legs are decorated with golden ankle bells; darsaniya-tamam—the superexcellent feature; santam—peaceful, calm and quiet; manah-nayana-vardhanam—very pleasing to the eyes and the mind.
TRANSLATION
The Lord is decorated with small golden bells around His waist, and His lotus feet are decorated with golden ankle bells.
All His bodily features are very attractive and pleasing to the eyes.
He is always peaceful, calm and quiet and very pleasing to the eyes and the mind.
4.8.50
padbhyam nakha-mani-srenya
vilasadbhyam samarcatam
hrt-padma-karnika-dhisnyam
akramyatmany avasthitam
SYNONYMS
padbhyam—by His lotus feet; nakha-mani-srenya—by the light of the jewellike nails on the toes; vilasadbhyam—glittering lotus feet; samarcatam—persons who are engaged in worshiping them; hrt-padma-karnika—the whorl of the lotus flower of the heart; dhisnyam—situated; akramya—seizing; atmani—in the heart; avasthitam—situated.
TRANSLATION
Real yogis meditate upon the transcendental form of the Lord as He stands on the whorl of the lotus of their hearts, the jewellike nails of His lotus feet glittering.
4.8.51
smayamanam abhidhyayet
sanuragavalokanam
niyatenaika-bhutena
manasa varadarsabham
SYNONYMS
smayamanam—the Lord’s smiling; abhidhyayet—one should meditate upon Him; sa-anuraga-avalokanam—one who is looking toward the devotees with great affection; niyatena—in this way, regularly; eka-bhutena—with great attention; manasa—with the mind; vara-da-rsabham—one should meditate upon the greatest bestower of benedictions.
TRANSLATION
The Lord is always smiling, and the devotee should constantly see the Lord in this form, as He looks very mercifully toward the devotee.
In this way the meditator should look toward the Supreme Personality of Godhead, the bestower of all benedictions.
PURPORT
The word niyatena is very significant in this connection, for it indicates that one should execute the meditation practice as stated above.
One should not manufacture a way of meditation on the Supreme Personality of Godhead, but should follow the authorized sastras and personalities.
By this prescribed method one can practice concentration upon the Lord until one is so fixed that he remains in trance, thinking always of the form of the Lord.
The word used here is eka-bhutena, which means with great attention and concentration If one concentrates on the descriptions of the bodily features of the Lord, one will never fall down.
4.8.52
evam bhagavato rupam
subhadram dhyayato manah
nirvrtya paraya turnam
sampannam na nivartate
SYNONYMS
evam—thus; bhagavatah—of the Supreme Personality of Godhead; rupam—form; su-bhadram—very auspicious; dhyayatah—meditating; manah—the mind; nirvrtya—being freed from all material contamination; paraya—transcendental; turnam—very soon; sampannam—being enriched; na—never; nivartate—come down.
TRANSLATION
One who meditates in this way, concentrating his mind upon the always auspicious form of the Lord, is very soon freed from all material contamination, and he does not come down from meditation upon the Lord.
PURPORT
This fixed meditation is called samadhi, or trance.
A person constantly engaged in the transcendental loving service of the Lord cannot be deviated from meditating on the form of the Lord, as described herein.
The arcana-marga, or the devotional path prescribed in the Pancaratra system of devotional service for worshiping the Deity in the temple, makes the devotee think constantly of the Lord; that is samadhi, or trance.
One who practices in this way cannot deviate from the service of the Lord, and that makes him perfect in the mission of human life.
4.8.53
japas ca paramo guhyah
sruyatam me nrpatmaja
yam sapta-ratram prapathan
puman pasyati khecaran
SYNONYMS
japah ca—the chanting mantra in this connection; paramah—very, very; guhyah—confidential; sruyatam—please hear; me—from me; nrpa-atmaja—O son of the King; yam—which; sapta-ratram—seven nights; prapathan—chanting; puman—a person; pasyati—can see; khe-caran—human beings who travel in space.
TRANSLATION
O son of the King, now I shall speak unto you the mantra which is to be chanted with this process of meditation.
One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky.
PURPORT
Within this universe there is a plane called Siddhaloka.
The inhabitants of Siddhaloka are by nature perfect in the yoga achievements, which are of eight varieties: one can become smaller than the smallest, lighter than the lightest, or bigger than the biggest; one can immediately get whatever he likes, one can even create a plane, etc.
These are some of the yogic perfections.
By virtue of the laghima-siddhi, or purificatory process to become lighter than the lightest, the inhabitants of Siddhaloka can fly in the sky without airplanes or airships.
It is hinted herein by Narada Muni to Dhruva Maharaja that by meditating upon the transcendental form of the Lord and at the same time chanting the mantra one becomes so perfect within seven days that he can see the human beings who fly in the sky.
Narada Muni uses the word japah, which indicates that the mantra to be chanted is very confidential.
One may ask, If it is confidential, why is it mentioned in the writing of Srimad-Bhagavatam It is confidential in this sense: one may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra does not act.
It is said by authoritative sources that any mantra chanted without having been received from the disciplic succession has no efficacy.
Another point established in this verse is that meditation should be carried on with the chanting of a mantra.
Chanting of the Hare Krsna mantra is the easiest process of meditation in this age.
As soon as one chants the Hare Krsna mantra, he sees the forms of Krsna, Rama and Their energies, and that is the perfect stage of trance.
One should not artificially try to see the form of the Lord while chanting Hare Krsna, but when the chanting is performed offenselessly the Lord will automatically reveal Himself to the view of the chanter.
The chanter, therefore, has to concentrate on hearing the vibration, and without extra endeavor on his part, the Lord will automatically appear.
4.8.54
om namo bhagavate vasudevaya
mantrenanena devasya
kuryad dravyamayim budhah
saparyam vividhair dravyair
desa-kala-vibhagavit
SYNONYMS
om—O my Lord; namah—I offer my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; vasudevaya—unto the Supreme Lord, Vasudeva; mantrena—by this hymn, or mantra; anena—this; devasya—of the Lord; kuryat—one should do; dravyamayim—physical; budhah—one who is learned; saparyam—worship by the prescribed method; vividhaih—with varieties; dravyaih—paraphernalia; desa—according to country; kala—time; vibhaga-vit—one who knows the divisions.
TRANSLATION
Om namo bhagavate vasudevaya.
This is the twelve-syllable mantra for worshiping Lord Krsna.
One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities.
But this should be done in consideration of place, time, and attendant conveniences and inconveniences.
PURPORT
Om namo bhagavate vasudevaya is known as the dvadasaksara-mantra.
This mantra is chanted by Vaisnava devotees, and it begins with pranava, or omkara.
There is an injunction that those who are not brahmanas cannot pronounce the pranava mantra.
But Dhruva Maharaja was born a ksatriya.
He at once admitted before Narada Muni that as a ksatriya he was unable to accept Narada’s instruction of renunciation and mental equilibrium, which are the concern of a brahmana.
Still, although not a brahmana but a ksatriya, Dhruva was allowed, on the authority of Narada, to pronounce the pranava omkara.
This is very significant.
Especially in India, the caste brahmanas object greatly when persons from other castes, who are not born in brahmana families, recite this pranava mantra.
But here is tacit proof that if a person accepts the Vaisnava mantra or Vaisnava way of worshiping the Deity, he is allowed to chant the pranava mantra.
In Bhagavad-gita the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly.
The prescribed rules, as stated here by Narada Muni, are that one should accept the mantra through a bona fide spiritual master and hear the mantra in the right ear.
Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord.
Of course, when the Lord appears it is no longer a physical form.
For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire.
Similarly, when we make a form of the Lord—whether of wood or stone or metal or jewels or paint, or even a form within the mind—it is a bona fide, spiritual, transcendental form of the Lord.
Not only must one receive the mantra from the bona fide spiritual master like Narada Muni or his representative in the disciplic succession, but one must chant the mantra.
And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience.
The method of worship—chanting the mantra and preparing the forms of the Lord—is not stereotyped, nor is it exactly the same everywhere.
It is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences.
Our Krsna consciousness movement is going on throughout the entire world, and we also install Deities in different centers.
Sometimes our Indian friends, puffed up with concocted notions, criticize, This has not been done.
That has not been done But they forget this instruction of Narada Muni to one of the greatest Vaisnavas, Dhruva Maharaja.
One has to consider the particular time, country and conveniences.
What is convenient in India may not be convenient in the Western countries.
Those who are not actually in the line of acaryas, or who personally have no knowledge of how to act in the role of acarya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India.
The fact is that such critics cannot do anything personally to spread Krsna consciousness.
If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to sastra.
Srimad Viraraghava Acarya, an acarya in the disciplic succession of the Ramanuja-sampradaya, has remarked in his commentary that candalas, or conditioned souls who are born in lower than sudra families, can also be initiated according to circumstances.
The formalities may be slightly changed here and there to make them Vaisnavas.
Lord Caitanya Mahaprabhu recommends that His name should be heard in every nook and corner of the world.
How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahaprabhu is bhagavata-dharma, and He especially recommends krsna-katha, or the cult of Bhagavad-gita and Srimad-Bhagavatam.
He recommends that every Indian, considering this task to be para-upakara, or welfare activity, take the Lord’s message to other residents of the world Other residents of the worl does not refer only to those who are exactly like the Indian brahmanas and ksatriyas, or like the caste brahmanas, who claim to be brahmanas because they were born in the families of brahmanas.
The principle that only Indians and Hindus should be brought into the Vaisnava cult is a mistaken idea.
There should be propaganda to bring everyone to the Vaisnava cult.
The Krsna consciousness movement is meant for this purpose.
There is no bar to propagating the Krsna consciousness movement even among people who are born in candala, mleccha or yavana families.
Even in India, this point has been enunciated by Srila Sanatana Gosvami in his book Hari-bhakti-vilasa, which is smrti and is the authorized Vedic guide for Vaisnavas in their daily behavior.
Sanatana Gosvami says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide diksa, or initiation method, anyone can become a Vaisnava.
One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master.
I his is called diksa-vidhana.
Lord Krsna states in Bhagavad-gita, vyapasritya: one should accept a spiritual master.
By this process the entire world can be converted to Krsna consciousness.
4.8.55
salilaih sucibhir malyair
vanyair mula-phaladibhih
sastankuramsukais carcet
tulasya priyaya prabhum
SYNONYMS
salilaih—by use of water; sucibhih—being purified; malyaih—by garlands; vanyaih—of forest flowers; mula—roots; phala-adibhih—by different kinds of vegetables and fruits; sasta—the newly grown grass; ankura—buds; amsukaih—by the skin of trees, such as the bhurja; ca—and; arcet—should worship; tulasya—by the tulasi leaves; priyaya—which are very dear to the Lord; prabhum—the Lord.
TRANSLATION
One should worship the Lord by offering pure water, pure flower garlands, fruits, flowers and vegetables, which are available in the forest, or by collecting newly grown grasses, small buds of flowers or even the skins of trees, and if possible, by offering tulasi leaves, which are very dear to the Supreme Personality of Godhead.
PURPORT
It is specifically mentioned herein that tulasi leaves are very dear to the Supreme Personality of Godhead, and devotees should take particular care to have tulasi leaves in every temple and center of worship.
In the Western countries, while engaged in propagating the Krsna consciousness movement, we were brought great unhappiness because we could not find tulasi leaves.
We are very much obliged, therefore, to our disciple Srimati Govinda dasi because she has taken much care to grow tulasi plants from seeds, and she has been successful by the grace of Krsna.
Now tulasi plants are growing in almost every center of our movement.
Tulasi leaves are very important in the method of worshiping the Supreme Personality of Godhead.
In this verse the word salilaih means by the water Of course, Dhruva Maharaja was worshiping on the bank of the Yamuna.
The Yamuna and the Ganges are sacred, and sometimes devotees in India insist that the Deity must be worshiped with water of the Ganges or Yamuna.
But here we understand desa-kala to mean according to time and country In the Western countries there is no River Yamuna or Ganges—water from such sacred rivers is not available.
Does this mean that the arca worship should for that reason be stopped? No.
Salilaih refers to any water—whatever is available—but it must be very clear and collected purely.
That water can be used.
The other paraphernalia, such as flower garlands, fruits and vegetables, should be collected according to the country and according to their availability.
Tulasi leaves are very important for satisfying the Lord, so as far as possible an arrangement should be made for growing tulasi leaves.
Dhruva Maharaja was advised to worship the Lord with the fruits and flowers available in the forest.
In the Bhagavad-gita Krsna frankly says that He accepts vegetables, fruits, flowers, etc.
One should not offer Lord Vasudeva anything other than what is prescribed herein by the great authority Narada Muni.
One cannot offer to the Deity according to one’s whims; since these fruits and vegetables are available anywhere in the universe, we should observe this small point very attentively.
4.8.56
labdhva dravyamayim arcam
ksity-ambv-adisu varcayet
abhrtatma munih santo
yata-van mita-vanya-bhuk
SYNONYMS
labdhva—by getting; dravya-mayim—made of physical elements; arcam—worshipable Deity; ksiti—earth; ambu—water; adisu—beginning with; va—or; arcayet—worship; abhrta-atma—one who is fully self-controlled; munih—a great personality; santah—peacefully; yata-vak—controlling the force of talking; mita—frugal; vanya-bhuk—eating whatever is available in the forest.
TRANSLATION
It is possible to worship a form of the Lord made of physical elements such as earth, water, pulp, wood and metal.
In the forest one can make a form with no more than earth and water and worship Him according to the above principles.
A devotee who has full control over his self should be very sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables are available in the forest.
PURPORT
It is essential for a devotee to worship the form of the Lord and not only meditate upon the form of the Lord within his mind with the chanting of the mantra given by the spiritual master.
The worship of the form must be present.
The impersonalist takes unnecessary trouble to meditate upon or worship something impersonal, and the path is very precarious.
We are not advised to follow the impersonalist way of meditating on or worshiping the Lord.
Dhruva Maharaja was advised to worship a form made of earth and water because in the jungle, if it is not possible to have a form made of metal, wood or stone, the best process is to take earth mixed with water and make a form of the Lord and worship Him.
The devotee should not be anxious about cooking food; whatever is available in the forest or in the city among the fruit and vegetable groups should be offered to the Deity, and the devotee should be satisfied eating that.
He should not be anxious to have very palatable dishes.
Of course, wherever it is possible, one should offer the Deities the best foodstuffs, prepared within the category of fruits and vegetables, cooked or uncooked.
The important factor is that the devotee should be regulated (mita-bhuk); that is one of the good qualifications of a devotee.
He should not hanker to satisfy the tongue with a particular kind of foodstuff.
He should be satisfied to eat whatever prasada is available by the grace of the Lord.
4.8.57
svecchavatara-caritair
acintya-nija-mayaya
karisyaty uttamaslokas
tad dhyayed dhrdayan-gamam
SYNONYMS
sva-iccha—by His own supreme will; avatara—incarnation; caritaih—activities; acintya—inconceivable; nija-mayaya—by His own potency; karisyati—performs; uttama-slokah—the Supreme Personality of Godhead; tat—that; dhyayet—one should meditate; hrdayam-gamam—very attractive.
TRANSLATION
My dear Dhruva, besides worshiping the Deity and chanting the mantra three times a day, you should meditate upon the transcendental activities of the Supreme Personality of Godhead in His different incarnations, as exhibited by His supreme will and personal potencies.
PURPORT
Devotional service comprises nine prescribed practices—hearing, chanting, remembering, worshiping, serving, offering everything to the Deity, etc.
Here Dhruva Maharaja is advised not only to meditate on the form of the Lord, but to think of His transcendental pastimes in His different incarnations.
Mayavadi philosophers take the incarnation of the Lord to be in the same category as the ordinary living entity.
This is a great mistake.
The incarnation of the Supreme Personality of Godhead is not forced to act by the material laws of nature.
The word sveccha is used here to indicate that He appears out of His supreme will.
The conditioned soul is forced to accept a particular type of body according to his karma given by the laws of material nature under the direction of the Supreme Lord.
But when the Lord appears, He is not forced by the dictation of material nature; He appears as He likes by His own internal potency.
That is the difference.
The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature.
But when Lord Krsna appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal.
Krsna appears as Varaha-avatara in an expansive feature which cannot be compared to an ordinary hog’s.
His appearance and disappearance are inconceivable to us.
In the Bhagavad-gita it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees.
A devotee should always consider that Krsna does not appear as an ordinary human being or ordinary beast; His appearance as Varaha-murti or a horse or tortoise is an exhibition of His internal potency.
In the Brahma-samhita it is said, ananda-cinmaya-rasa-pratibhavitabhih: one should not mistake the appearance of the Lord as a human being or a beast to be the same as the birth of an ordinary conditioned soul, who is forced to appear by the laws of nature, whether as an animal, as a human being or as a demigod.
This kind of thinking is offensive.
Lord Caitanya Mahaprabhu has condemned the Mayavadis as offensive to the Supreme Personality of Godhead because of their thinking that the Lord and the conditioned living entities are one and the same.
Narada advises Dhruva to meditate on the pastimes of the Lord, which is as good as the meditation of concentrating one’s mind on the form of the Lord.
As meditation on any form of the Lord is valuable, so is chanting of different names of the Lord, such as Hari, Govinda and Narayana.
But in this age we are especially advised to chant the Hare Krsna mantra as enunciated in the sastra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
4.8.58
paricarya bhagavato
yavatyah purva-sevitah
ta mantra-hrdayenaiva
prayunjyan mantra-murtaye
SYNONYMS
paricaryah—service; bhagavatah—of the Personality of Godhead; yavatyah—as they are prescribed (as above mentioned); purva-sevitah—recommended or done by previous acaryas; tah—that; mantra—hymns; hrdayena—within the heart; eva—certainly; prayunjyat—one should worship; mantra-murtaye—who is nondifferent from the mantra.
TRANSLATION
One should follow in the footsteps of previous devotees regarding how to worship the Supreme Lord with the prescribed paraphernalia, or one should offer worship within the heart by reciting the mantra to the Personality of Godhead, who is nondifferent from the mantra.
PURPORT
It is recommended here that even if one cannot arrange to worship the forms of the Lord with all recommended paraphernalia, one can simply think about the form of the Lord and mentally offer everything recommended in the sastras, including flowers, candana pulp, conchshell, umbrella, fan and camara.
One can meditate upon offering and chant the twelve-syllable mantra, om namo bhagavate vasudevaya.
Since the mantra and the Supreme Personality of Godhead are nondifferent, one can worship the form of the Lord with the mantra in the absence of physical paraphernalia.
The story of the brahmana who worshiped the Lord within his mind, as related in Bhakti-rasamrta-sindhu, or The Nectar of Devotion, should be consulted in this connection.
If paraphernalia is not present physically, one can think of the items and offer them to the Deity by chanting the mantra.
Such are the liberal and potent facilities in the process of devotional service.
4.8.59-60
evam kayena manasa
vacasa ca mano-gatam
paricaryamano bhagavan
bhaktimat-paricaryaya
pumsam amayinam samyag
bhajatam bhava-vardhanah
sreyo disaty abhimatam
yad dharmadisu dehinam
SYNONYMS
evam—thus; kayena—by the body; manasa—by the mind; vacasa—by the words; ca—also; manah-gatam—simply by thinking of the Lord; paricaryamanah—engaged in the devotional service; bhagavan—the Supreme Personality of Godhead; bhakti-mat—according to the regulative principles of devotional service; paricaryaya—by worshiping the Lord; pumsam—of the devotee; amayinam—who is sincere and serious; samyak—perfectly; bhajatam—engaged in devotional service; bhava-vardhanah—the Lord, who increases the ecstasy of the devotee; sreyah—ultimate goal; disati—bestows; abhimatam—desire; yat—as they are; dharma-adisu—regarding spiritual life and economic development; dehinam—of the conditioned souls.
TRANSLATION
Anyone who thus engages in the devotional service of the Lord, seriously and sincerely, with his mind, words and body, and who is fixed in the activities of the prescribed devotional methods, is blessed by the Lord according to his desire.
If a devotee desires material religiosity, economic development, sense gratification or liberation from the material world, he is awarded these results.
PURPORT
Devotional service is so potent that one who renders devotional service can receive whatever he likes as a benediction from the Supreme Personality of Godhead.
The conditioned souls are very much attached to the material world, and thus by performing religious rites they want the material benefits known as dharma and artha.
4.8.61
viraktas cendriya-ratau
bhakti-yogena bhuyasa
tam nirantara-bhavena
bhajetaddha vimuktaye
SYNONYMS
viraktah ca—completely renounced order of life; indriya-ratau—in the matter of sense gratification; bhakti-yogena—by the process of devotional service; bhuyasa—with great seriousness; tam—unto Him (the Supreme); nirantara—constantly, twenty-four hours daily; bhavena—in the topmost stage of ecstasy; bhajeta—must worship; addha—directly; vimuktaye—for liberation.
TRANSLATION
If one is very serious about liberation, he must stick to the process of transcendental loving service, engaging twenty-four hours a day in the highest stage of ecstasy, and he must certainly be aloof from all activities of sense gratification.
PURPORT
There are different stages of perfection according to different persons’ objectives.
Generally people are karmis, for they engage in activities of sense gratification.
Above the karmis are the jnanis, who are trying to become liberated from material entanglement.
Yogis are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead.
And above all these are the devotees, who simply engage in the transcendental loving service of the Lord; they are situated seriously on the topmost platform of ecstasy.
Here Dhruva Maharaja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord.
The path of apavarga, or liberation, begins from the stage called moksa.
In this verse the word vimuktaye, for liberation is especially mentioned.
If one wants to he happy within this material world, he may aspire to go to the different material planeary systems where there is a higher standard of sense gratification, but real moksa, or liberation, is performed without any such desire.
This is explained in the Bhakti-rasamrta-sindhu by the term anyabhilasita-sunyam (Madhya 19.167), without desire for material sense gratification For persons who are still inclined to enjoy material life in different stages or on different planes, the stage of liberation in bhakti-yoga is not recommended.
Only persons who are completely free from the contamination of sense gratification can execute bhakti-yoga, or the process of devotional service, very purely.
The activities on the path of apavarga up to the stages of dharma, artha and kama are meant for sense gratification, but when one comes to the stage of moksa, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme.
But that is also sense gratification.
When one goes above the stage of liberation, however, he at once becomes one of the associates of the Lord to render transcendental loving service.
That is technically called vimukti.
For this specific vimukti liberation, Narada Muni recommends that one directly engage himself in devotional service.
4.8.62
ity uktas tam parikramya
pranamya ca nrparbhakah
yayau madhuvanam punyam
hares carana-carcitam
SYNONYMS
iti—thus; uktah—being spoken; tam—him (Narada Muni); parikramya—by circumambulating; pranamya—by offering obeisances; ca—also; nrpa-arbhakah—the boy of the King; yayau—went to; madhuvanam—a forest in Vrndavana known as Madhuvana; punyam—which is auspicious and pious; hareh—of the Lord; carana-carcitam—imprinted by the lotus feet of Lord Krsna.
TRANSLATION
When Dhruva Maharaja, the son of the King, was thus advised by the great sage Narada, he circumambulated Narada, his spiritual master, and offered him respectful obeisances.
Then he started for Madhuvana, which is always imprinted with the lotus footprints of Lord Krsna and which is therefore especially auspicious.
4.8.63
tapo-vanam gate tasmin
pravisto ’ntah-puram munih
arhitarhanako rajna
sukhasina uvaca tam
SYNONYMS
tapah-vanam—the forest path where Dhruva Maharaja executed his austerity; gate—having thus approached; tasmin—there; pravistah—having entered; antah-puram—within the private house; munih—the great sage Narada; arhita—being worshiped; arhanakah—by respectful behavior; rajna—by the King; sukha-asinah—when he comfortably sat on his seat; uvaca—said; tam—unto him (the King).
TRANSLATION
After Dhruva entered Madhuvana Forest to execute devotional service, the great sage Narada thought it wise to go to the King to see how he was faring within the palace.
When Narada Muni approached, the King received him properly, offering him due obeisances.
After being seated comfortably, Narada began to speak.
4.8.64
narada uvaca
rajan kim dhyayase dirgham
mukhena parisusyata
kim va na risyate kamo
dharmo varthena samyutah
SYNONYMS
naradah uvaca—the great sage Narada Muni said; rajan—my dear King; kim—what; dhyayase—thinking of; dirgham—very deeply; mukhena—with your face; parisusyata—as if drying up; kim va—whether; na—not; risyate—been lost; kamah—sense gratification; dharmah—religious rituals; va—or; arthena—with economic development; samyutah—along with.
TRANSLATION
The great sage Narada inquired: My dear King, your face appears to be withering up, and you look like you have been thinking of something for a very long time.
Why is that? Have you been hampered in following your path of religious rites, economic development and sense gratification?
PURPORT
The four stages of advancement of human civilisation are religiosity, economic development, sense gratification and, for some, the stage of liberation.
Narada Muni did not inquire from the King about his liberation, but only regarding the state management, which is meant for advancement of the three principles religiosity, economic development and sense gratification.
Since those who engage in such activities are not interested in liberation, Narada did not inquire from the King about this.
Liberation is meant for persons who have lost all interest in religious ritualistic ceremonies, economic development and sense gratification.
4.8.65
rajovaca
suto me balako brahman
strainenakarunatmana
nirvasitah panca-varsah
saha matra mahan kavih
SYNONYMS
raja uvaca—the King replied; sutah—son; me—my; balakah—tender boy; brahman—my dear brahmana; strainena—one who is too addicted to his wife; akaruna-atmana—one who is very hard of heart and without mercy; nirvasitah—is banished; panca-varsah—although the boy is five years old; saha—with; matra—mother; mahan—great personality; kavih—devotee.
TRANSLATION
The King replied: O best of the brahmanas, I am very much addicted to my wife, and I am so fallen that I have abandoned all merciful behavior, even to my son, who is only five years old.
I have banished him and his mother, even though he is a great soul and a great devotee.
PURPORT
In this verse there are some specific words which are to be understood very carefully.
The King said that since he was very much addicted to his wife, he had lost all his mercy.
That is the result of becoming too affectionate toward women.
The King had two wives; the first wife was Suniti, and the second was Suruci.
He was too attached to the second wife, however, so he could not behave well with Dhruva Maharaja.
That was the cause of Dhruva’s leaving home to perform austerities.
Although as a father the King was affectionate toward his son, he minimized his affection for Dhruva Maharaja because he was too much addicted to the second wife.
Now he was repenting that both Dhruva Maharaja and his mother, Suniti, were practically banished.
Dhruva Maharaja went to the forest, and since his mother was being neglected by the King, she was therefore almost banished also.
The King repented having banished his boy, for Dhruva was only five years old and a father should not banish his wife and children or neglect their maintenance.
Repentant over his neglect of both Suniti and her son, he was morose, and his face appeared withered.
According to Manu-smrti, one should never desert his wife and children.
In a case where the wife and children are disobedient and do not follow the principles of home life, they are sometimes given up.
But in the case of Dhruva Maharaja this was not applicable because Dhruva was very mannerly and obedient.
Moreover, he was a great devotee.
Such a person is never to be neglected, yet the King was obliged to banish him.
Now he was very sorry.
4.8.66
apy anatham vane brahman
ma smadanty arbhakam vrkah
srantam sayanam ksudhitam
parimlana-mukhambujam
SYNONYMS
api—certainly; anatham—without being protected by anyone; vane—in the forest; brahman—my dear brahmana; ma—whether or not; sma—did not; adanti—devour; arbhakam—the helpless boy; vrkah—wolves; srantam—being fatigued; sayanam—lying down; ksudhitam—being hungry; parimlana—emaciated; mukha-ambujam—his face, which is just like a lotus flower.
TRANSLATION
My dear brahmana, the face of my son was just like a lotus flower.
I am thinking of his precarious condition.
He is unprotected, and he might he very hungry.
He might have lain down somewhere in the forest, and the wolves might have attacked him to eat his body.
4.8.67
aho me bata dauratmyam
stri-jitasyopadharaya
yo ’nkam premnaruruksantam
nabhyanandam asattamah
SYNONYMS
aho—alas; me—my; bata—certainly; dauratmyam—cruelty; stri-jitasya—conquered by a woman; upadharaya—just think of me in this regard; yah—who; ankam—lap; premna—out of love; aruruksantam—trying to rise onto it; na—not; abhyanandam—received properly; asat-tamah—the most cruel.
TRANSLATION
Alas, just see how I was conquered by my wife! Just imagine my cruelty! Out of love and affection the boy was trying to get up on my lap, but I did not receive him, nor did I even pat him for a moment.
Just imagine how hardhearted I am.
4.8.68
narada uvaca
ma ma sucah sva-tanayam
deva-guptam visampate
tat-prabhavam avijnaya
pravrnkte yad-yaso jagat
SYNONYMS
naradah uvaca—the great sage Narada said; ma—do not; ma—do not; sucah—be aggrieved; sva-tanayam—of your own son; deva-guptam—he is well protected by the Lord; visam-pate—O master of human society; tat—his; prabhavam—influence; avijnaya—without knowing; pravrnkte—widespread; yat—whose; yasah—reputation; jagat—all over the world.
TRANSLATION
The great sage Narada replied: My dear King, please do not he aggrieved about your son.
He is well protected by the Supreme Personality of Godhead.
Although you have no actual information of his influence, his reputation is already spread all over the world.
PURPORT
Sometimes when we hear that great sages and devotees go to the forest and engage themselves in devotional service or meditation, we become surprised: how can one live in the forest and not be taken care of by anyone? But the answer, given by a great authority, Narada Muni, is that such persons are well protected by the Supreme Personality of Godhead.
Saranagati, or surrender, means acceptance or firm belief that wherever the surrendered soul lives he is always protected by the Supreme Personality of Godhead; he is never alone or unprotected.
Dhruva Maharaja’s affectionate father thought his young boy, only five years old, to be in a very precarious position in the jungle, but Narada Muni assured him, You do not have sufficient information about the influence of your son Anyone who engages in devotional service, anywhere within this universe, is never unprotected.
4.8.69
suduskaram karma krtva
loka-palair api prabhuh
aisyaty acirato rajan
yaso vipulayams tava
SYNONYMS
su-duskaram—impossible to perform; karma—work; krtva—after performing; loka-palaih—by great personalities; api—even; prabhuh—quite competent; aisyati—will come back; aciratah—without delay; rajan—my dear King; yasah—reputation; vipulayan—causing to become great; tava—your.
TRANSLATION
My dear King, your son is very competent.
He will perform activities which would he impossible even for great kings and sages.
Very soon he will complete his task and come back home.
You should know that he will also spread your reputation all over the world.
PURPORT
Here in this verse Narada Muni has described Dhruva Maharaja as prabhu.
This word is applicable to the Supreme Personality of Godhead.
Sometimes the spiritual master is addressed as Prabhupada.
Prabhu means the Supreme Personality of Godhead and pada means post According to Vaisnava philosophy, the spiritual master occupies the post of the Supreme Personality of Godhead, or in other words he is the bona fide representative of the Supreme Lord.
Dhruva Maharaja is also described here as prabhu because he is an acarya of the Vaisnava school.
Another meaning of prabhu is master of the senses just like the word svami.
Another significant word is suduskaram, very difficult to perform What was the task that Dhruva Maharaja undertook? The most difficult task in life is to satisfy the Supreme Personality of Godhead, and Dhruva Maharaja would be able to do that.
We must remember that Dhruva Maharaja was not fickle; he was determined to execute his service and then come back.
Every devotee, therefore, should be determined that in this life he will be able to satisfy the Supreme Personality of Godhead and by that process go back home, back to Godhead.
That is the perfection of the highest mission of life.
4.8.70
maitreya uvaca
iti devarsina proktam
visrutya jagati-patih
raja-laksmim anadrtya
putram evanvacintayat
SYNONYMS
maitreyah uvaca—the great sage Maitreya said; iti—thus; devarsina—by the great sage Narada; proktam—spoken; visrutya—hearing; jagati-patih—the King; raja-laksmim—the opulence of his big kingdom; anadrtya—without taking care of; putram—his son; eva—certainly; anvacintayat—began to think of him.
TRANSLATION
The great Maitreya continued: The King, Uttanapada, after being advised by Narada Muni, practically gave up all duties in relation with his kingdom, which was very vast and wide, opulent like the goddess of fortune, and he simply began to think of his son Dhruva.
4.8.71
tatrabhisiktah prayatas
tam uposya vibhavarim
samahitah paryacarad
rsy-adesena purusam
SYNONYMS
tatra—thereupon; abhisiktah—after taking a bath; prayatah—with great attention; tam—that; uposya—fasting; vibhavarim—night; samahitah—perfect attention; paryacarat—worshiped; rsi—by the great sage Narada; adesena—as advised; purusam—the Supreme Personality of Godhead.
TRANSLATION
Elsewhere, Dhruva Maharaja, having arrived at Madhuvana, took his bath in the River Yamuna and observed fasting in the night with great care and attention.
After that, as advised by the great sage Narada, he engaged himself in worshiping the Supreme Personality of Godhead.
PURPORT
The significance of this particular verse is that Dhruva Maharaja acted exactly according to the advice of his spiritual master, the great sage Narada.
Srila Visvanatha Cakravarti also advises that if we want to be successful in our attempt to go back to Godhead, we must very seriously act according to the instruction of the spiritual master.
That is the way of perfection.
There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection.
Our only concern should be how to execute the order of the spiritual master.
A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection.
4.8.72
tri-ratrante tri-ratrante
kapittha-badarasanah
atma-vrtty-anusarena
masam ninye ’rcayan harim
SYNONYMS
tri—three; ratra-ante—at the end of night; tri—three; ratra-ante—at the end of night; kapittha-badara—fruits and berries; asanah—eating; atma-vrtti—just to preserve the body; anusarena—as it was necessary, minimum; masam—one month; ninye—passed away; arcayan—worshiping; harim—the Supreme Personality of Godhead.
TRANSLATION
For the first month Dhruva Maharaja ate only fruits and berries on every third day, only to keep his body and soul together, and in this way he progressed in his worship of the Supreme Personality of Godhead.
PURPORT
Kapittha is a flower which is known in Indian vernacular as kayeta.
We do not find an English equivalent for the name of this flower, but its fruit is generally not accepted by human beings; it is eaten by monkeys in the forest.
Dhruva Maharaja, however, accepted such fruits, not for luxurious feasting but just to keep his body and soul together.
The body needs food, but a devotee should not accept foodstuff to satisfy the tongue in sense gratification.
It is recommended in Bhagavad-gita that one should accept as much food as necessary to keep the body fit, but one should not eat for luxury.
Dhruva Maharaja is an acarya, and by undergoing severe austerities and penances he teaches us how one should execute devotional service.
We must carefully know the process of Dhruva Maharaja’s service; how severely he passed his days will be shown in later verses.
We should always remember that to become a bona fide devotee of the Lord is not an easy task, but in this age, by the mercy of Lord Caitanya, it has been made very easy.
But if we do not follow even the liberal instructions of Lord Caitanya, how can we expect to discharge our regular duties in devotional service? lt is not possible in this age to follow Dhruva Maharaja in his austerity, but the principles must be followed; we should not disregard the regulative principles given by our spiritual master, for they make it easier for the conditioned soul.
As far as our ISKCON movement is concerned, we simply ask that one observe the four prohibitive rules, chant sixteen rounds and, instead of indulging in luxurious eating for the tongue, simply accept prasada offered to the Lord.
This does not mean that with our fasting the Lord should also fast.
The Lord should be given foodstuff which is as nice as possible.
But we should not make it a point to satisfy our own tongues.
As far as possible we should accept simple foodstuff, just to keep the body and soul together to execute devotional service.
It is our duty to remember always that in comparison to Dhruva Maharaja we are insignificant.
We cannot do anything like what Dhruva Maharaja did for self-realization because we are absolutely incompetent to execute such service.
But by Lord Caitanya’s mercy we have been given all concessions possible for this age, so at least we should always remember that neglect of our prescribed duties in devotional service will not make us successful in the mission we have undertaken.
It is our duty to follow in the footsteps of Dhruva Maharaja, for he was very determined.
We should also be determined to finish our duties in executing devotional service in this life; we should not wait for another life to finish our job.
4.8.73
dvitiyam ca tatha masam
sasthe sasthe ’rbhako dine
trna-parnadibhih sirnaih
krtanno ’bhyarcayan vibhum
SYNONYMS
dvitiyam—the next month; ca—also; tatha—as mentioned above; masam—month; sasthe sasthe—every sixth day; arbhakah—the innocent boy; dine—on days; trna-parna-adibhih—by grasses and leaves; sirnaih—which were dry; krta-annah—made for his food; abhyarcayan—and thus continued his method of worship; vibhum—for the Supreme Personality of Godhead.
TRANSLATION
In the second month Dhruva Maharaja ate only every six days, and for his eatables he took dry grass and leaves.
Thus he continued his worship.
4.8.74
trtiyam canayan masam
navame navame ’hani
ab-bhaksa uttamaslokam
upadhavat samadhina
SYNONYMS
trtiyam—the third month; ca—also; anayan—passing; masam—one month; navame navame—on each ninth; ahani—on the day; ap-bhaksah—drinking water only; uttama-slokam—the Supreme Personality of Godhead, who is worshiped by selected verses; upadhavat—worshiped; samadhina—in trance.
TRANSLATION
In the third month he drank water only every nine days.
Thus he remained completely in trance and worshiped the Supreme Personality of Godhead, who is adored by selected verses.
4.8.75
caturtham api vai masam
dvadase dvadase ’hani
vayu-bhakso jita-svaso
dhyayan devam adharayat
SYNONYMS
caturtham—fourth; api—also; vai—in that way; masam—the month; dvadase dvadase—on the twelfth; ahani—day; vayu—air; bhaksah—eating; jita-svasah—controlling the breathing process; dhyayan—meditating; devam—the Supreme Lord; adharayat—worshiped.
TRANSLATION
In the fourth month Dhruva Maharaja became a complete master of the breathing exercise, and thus he inhaled air only every twelfth day.
In this way he became completely fixed in his position and worshiped the Supreme Personality of Godhead.
4.8.76
pancame masy anuprapte
jita-svaso nrpatmajah
dhyayan brahma padaikena
tasthau sthanur ivacalah
SYNONYMS
pancame—in the fifth; masi—in the month; anuprapte—being situated; jita-svasah—and still controlling the breathing; nrpa-atmajah—the son of the King; dhyayan—meditating; brahma—the Supreme Personality of Godhead; pada ekena—with one leg; tasthau—stood; sthanuh—just like a column; iva—like; acalah—without movement.
TRANSLATION
By the fifth month, Maharaja Dhruva, the son of the King, had controlled his breathing so perfectly that he was able to stand on only one leg, just as a column stands, without motion, and concentrate his mind fully on the Parabrahman.
4.8.77
sarvato mana akrsya
hrdi bhutendriyasayam
dhyayan bhagavato rupam
nadraksit kincanaparam
SYNONYMS
sarvatah—in all respects; manah—mind; akrsya—concentrating; hrdi—in the heart; bhuta-indriya-asayam—resting place of the senses and the objects of the senses; dhyayan—meditating; bhagavatah—of the Supreme Personality of Godhead; rupam—form; na adraksit—did not see; kincana—anything; aparam—else.
TRANSLATION
He completely controlled his senses and their objects, and in this way he fixed his mind, without diversion to anything else, upon the form of the Supreme Personality of Godhead.
PURPORT
The yogic principles of meditation are clearly explained here.
One has to fix one’s mind upon the form of the Supreme Personality of Godhead without diversion to any other objective.
It is not that one can meditate or concentrate on an impersonal objective.
To try to do so is simply a waste of time, for it is unnecessarily troublesome, as explained in Bhagavad-gita.
4.8.78
adharam mahad-adinam
pradhana-purusesvaram
brahma dharayamanasya
trayo lokas cakampire
SYNONYMS
adharam—repose; mahat-adinam—of the material sum total known as the mahat-tattva; pradhana—the chief; purusa-isvaram—master of all living entities; brahma—the Supreme Brahman, the Personality of Godhead; dharayamanasya—having taken into the heart; trayah—the three planeary systems; lokah—all the planes; cakampire—began to tremble.
TRANSLATION
When Dhruva Maharaja thus captured the Supreme Personality of Godhead, who is the refuge of the total material creation and who is the master of all living entities, the three worlds began to tremble.
PURPORT
In this verse the particular word brahma is very significant.
Brahman refers to one who not only is the greatest, but has the potency to expand to an unlimited extent.
How was it possible for Dhruva Maharaja to capture Brahman within his heart? This question has been very nicely answered by Jiva Gosvami.
He says that the Supreme Personality of Godhead is the origin of Brahman, for since He comprises everything material and spiritual, there cannot be anything greater than He.
In the Bhagavad-gita also the Supreme Godhead says, I am the resting place of Brahman Many persons, especially the Mayavadi philosophers, consider Brahman the biggest, all-expanding substance, but according to this verse and other Vedic literatures, such as Bhagavad-gita, the resting place of Brahman is the Supreme Personality of Godhead, just as the resting place of the sunshine is the sun globe.
Srila Jiva Gosvami, therefore, says that since the transcendental form of the Lord is the seed of all greatness, He is the Supreme Brahman.
Since the Supreme Brahman was situated in the heart of Dhruva Maharaja, he became heavier than the heaviest, and therefore everything trembled in all three worlds and in the spiritual world.
The mahat-tattva, or the sum total of the material creation, is to be understood to be the ultimate end of all universes, including all the living entities therein.
Brahman is the resort of the mahat-tattva, which includes all material and spiritual entities.
It is described in this connection that the Supreme Brahman, the Personality of Godhead, is the master of both pradhana and purusa.
Pradhana means subtle matter, such as ether purusa means the spiritual spark living entities who are entangled in that subtle material existence.
These may also be described as para prakrti and apara prakrti, as stated in Bhagavad-gita.
Krsna, being the controller of both the prakrtis, is thus the master of pradhana and purusa.
In the Vedic hymns also the Supreme Brahman is described as antah-pravistah sasta.
This indicates that the Supreme Personality of Godhead is controlling everything and entering into everything.
Brahma-samhita (5.35) further confirms this.
Andantara-stha-paramanu-cayantara-stham: He has entered not only the universes, but even the atom.
In Bhagavad-gita (10.42) Krsna also says, vistabhyaham idam krtsnam.
The Supreme Personality of Godhead controls everything by entering into everything.
By associating constantly with the Supreme Personality in his heart, Dhruva Maharaja naturally became equal to the greatest, Brahman, by His association, and thus became the heaviest, and the entire universe trembled.
In conclusion, a person who always concentrates on the transcendental form of Krsna within his heart can very easily strike the whole world with wonder at his activities.
This is the perfection of yoga performance, as confirmed in Bhagavad-gita (6.47).
Yoginam api sarvesam: of all yogis, the bhakti-yogi, who thinks of Krsna always within his heart and engages in His loving transcendental service, is the topmost.
Ordinary yogis can exhibit wonderful material activities, known as asta-siddhi, eight kinds of yogic perfection, but a pure devotee of the Lord can surpass these perfections by performing activities which can make the whole universe tremble.
4.8.79
yadaika-padena sa parthivarbhakas
tasthau tad-angustha-nipidita mahi
nanama tatrardham ibhendra-dhisthita
tariva savyetaratah pade pade
SYNONYMS
yada—when; eka—with one; padena—leg; sah—Dhruva Maharaja; parthiva—the King’s; arbhakah—child; tasthau—remained standing; tat-angustha—his big toe; nipidita—being pressed; mahi—the earth; nanama—bent down; tatra—then; ardham—half; ibha-indra—the king of elephants; dhisthita—being situated; tari iva—like a boat; savya-itaratah—right and left; pade pade—in every step.
TRANSLATION
As Dhruva Maharaja, the King’s son, kept himself steadily standing on one leg, the pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat rocks the boat left and right with his every step.
PURPORT
The most significant expression in this verse is parthivarbhakah, son of the King.
When Dhruva Maharaja was at home, although he was a king’s son, he was prevented from getting on the lap of his father.
But when he became advanced in self-realization, or devotional service, by the pressure of his toe he could push down the whole earth.
That is the difference between ordinary consciousness and Krsna consciousness.
In ordinary consciousness a king’s son may be refused something even by his father, but when the same person becomes fully Krsna conscious within his heart, he can push down the earth with the pressure of his toe.
One cannot argue, How is it that Dhruva Maharaja, who was prevented from getting up on the lap of his father, could press down the whole earth This argument is not very much appreciated by the learned, for it is an example of nagna-matrka logic.
By this logic one would think that because his mother in her childhood was naked, she should remain naked even when she is grown up.
The stepmother of Dhruva Maharaja might have been thinking in a similar way: since she had refused to allow him to get up on the lap of his father, how could Dhruva perform such wonderful activities as pressing down the whole earth? She must have been very surprised when she learned that Dhruva Maharaja, by concentrating constantly on the Supreme Personality of Godhead within his heart, could press down the entire earth, like an elephant who presses down the boat on which it is loaded.
4.8.80
tasminn abhidhyayati visvam atmano
dvaram nirudhyasum ananyaya dhiya
loka nirucchvasa-nipidita bhrsam
sa-loka-palah saranam yayur harim
SYNONYMS
tasmin—Dhruva Maharaja; abhidhyayati—when meditating with full concentration; visvam atmanah—the total body of the universe; dvaram—the holes; nirudhya—closed; asum—the life air; ananyaya—without being diverted; dhiya—meditation; lokah—all the planes; nirucchvasa—having stopped breathing; nipiditah—thus being suffocated; bhrsam—very soon; sa-loka-palah—all the great demigods from different planes; saranam—shelter; yayuh—took; harim—of the Supreme Personality of Godhead.
TRANSLATION
When Dhruva Maharaja became practically one in heaviness with Lord Visnu, the total consciousness, due to his fully concentrating, and closing all the holes of his body, the total universal breathing became choked up, and all the great demigods in all the planeary systems felt suffocated and thus took shelter of the Supreme Personality of Godhead.
PURPORT
When hundreds of persons are sitting in an airplane, although they remain individual units, they each share in the total force of the airplane, which runs at thousands of miles per hour; similarly, when unit energy is identified with the service of the total energy, the unit energy becomes as powerful as the total energy.
As explained in the previous verse, Dhruva Maharaja, because of his spiritual advancement, became almost the total heaviness, and thus he pressed down the whole earth.
Moreover, by such spiritual power his unit body became the total body of the universe.
Thus when he closed the holes of his unit body to firmly concentrate his mind on the Supreme Personality of Godhead, all the units of the universe—namely all the living entities, including the big demigods—felt the pressure of suffocation, as if their breathing were being choked.
Therefore they all took shelter of the Supreme Personality of Godhead because they were perplexed as to what had happened.
This example of Dhruva Maharaja’s closing the holes of his personal body and thereby closing the breathing holes of the total universe clearly indicates that a devotee, by his personal devotional service, can influence all the people of the whole world to become devotees of the Lord.
If there is only one pure devotee in pure Krsna consciousness, he can change the total consciousness of the world into Krsna consciousness.
This is not very difficult to understand if we study the behavior of Dhruva Maharaja.
4.8.81
deva ucuh
naivam vidamo bhagavan prana-rodham
caracarasyakhila-sattva-dhamnah
vidhehi tan no vrjinad vimoksam
prapta vayam tvam saranam saranyam
SYNONYMS
devah ucuh—all the demigods said; na—not; evam—thus; vidamah—we can understand; bhagavan—O Personality of Godhead; prana-rodham—how we feel our breathing choked; cara—moving; acarasya—not moving; akhila—universal; sattva—existence; dhamnah—the reservoir of; vidhehi—kindly do the needful; tat—therefore; nah—our; vrjinat—from the danger; vimoksam—liberation; praptah—approaching; vayam—all of us; tvam—unto You; saranam—shelter; saranyam—worthy to be taken shelter of.
TRANSLATION
The demigods said: Dear Lord, You are the refuge of all moving and nonmoving living entities.
We feel all living entities to be suffocating, their breathing processes choked up.
We have never experienced such a thing.
Since You are the ultimate shelter of all surrendered souls, we have therefore approached You; kindly save us from this danger.
PURPORT
Dhruva Maharaja’s influence, attained by executing devotional service unto the Lord, was felt even by the demigods, who had never before experienced such a situation.
Because of Dhruva Maharaja’s controlling his breathing, the entire universal breathing process was choked.
It is by the will of the Supreme Personality of Godhead that material entities cannot breathe whereas spiritual entities are able to breathe; material entities are products of the Lord’s external energy, whereas spiritual entities are products of the Lord’s internal energy.
The demigods approached the Supreme Personality of Godhead, who is the controller of both kinds of entities, in order to know why their breathing was choked.
The Supreme Lord is the ultimate goal for the solution to all problems within this material world.
In the spiritual world there are no problems, but the material world is always problematic.
Since the Supreme Personality of Godhead is the master of both the material and spiritual worlds, it is better to approach Him in all problematic situations.
Those who are devotees, therefore, have no problems in this material world.
Visvam purna-sukhayate (Caitanya-candramrta): devotees are free from all problems because they are fully surrendered unto the Supreme Personality of Godhead.
For a devotee, everything in the world is very pleasing because he knows how to use everything in the transcendental loving service of the Lord.
4.8.82
sri-bhagavan uvaca
ma bhaista balam tapaso duratyayan
nivartayisye pratiyata sva-dhama
yato hi vah prana-nirodha asid
auttanapadir mayi sangatatma
SYNONYMS
sri-bhagavan uvaca—the Supreme Personality of Godhead replied; ma bhaista—do not be afraid; balam—the boy Dhruva; tapasah—by his severe austerity; duratyayat—strongly determined; nivartayisye—I shall ask him to stop this; pratiyata—you can return; sva-dhama—your own respective homes; yatah—from whom; hi—certainly; vah—your; prana-nirodhah—choking the life air; asit—happened; auttanapadih—on account of the son of King Uttanapada; mayi—unto Me; sangata-atma—fully absorbed in thought of Me.
TRANSLATION
The Supreme Personality of Godhead replied: My dear demigods, do not be perturbed by this.
It is due to the severe austerity and full determination of the son of King Uttanapada, who is now fully absorbed in thought of Me.
He has obstructed the universal breathing process.
You can safely return to your respective homes.
I shall stop this boy in his severe acts of austerities, and you will be saved from this situation.
PURPORT
Here one word, sangatatma, is misinterpreted by the Mayavadi philosophers, who say that the self of Dhruva Maharaja became one with the Supreme Self, the Personality of Godhead.
The Mayavadi philosophers want to prove by this word that the Supersoul and the individual soul become united in this way and that after such unification the individual soul has no separate existence.
But here it is clearly said by the Supreme Lord that Dhruva Maharaja was so absorbed in meditation on the thought of the Supreme Personality of Godhead that He Himself, the universal consciousness, was attracted to Dhruva.
In order to please the demigods, He wanted to go Himself to Dhruva Maharaja to stop him from this severe austerity.
The Mayavadi philosophers’ conclusion that the Supersoul and the individual soul become united is not supported by this statement.
Rather, the Supersoul, the Personality of Godhead, wanted to stop Dhruva Maharaja from this severe austerity.
By pleasing the Supreme Personality of Godhead, one pleases everyone, just as by watering the root of a tree one satisfies every branch, twig and leaf of the tree.
If one can attract the Supreme Personality of Godhead, one naturally attracts the whole universe because Krsna is the supreme cause of the universe.
All the demigods were afraid of being totally vanquished by suffocation, but the Personality of Godhead assured them that Dhruva Maharaja was a great devotee of the Lord and was not about to annihilate everyone in the universe.
A devotee is never envious of other living entities.